f 


DCSB   LIBRARY 
X-  6^050 


to  the  dres- 


ses  of  bis  procuring,)     there 
MY  soulI"    P-  61. 


LETTERS 


CONSCIENCE 


OR    THE    GROUNDS 


SOLICITUDE    AND     HOPE 


BY    AIVIBROSE    EDSON, 

Late  a  Pastor  of  the  3d  C6ngicgational  Church,  Berlin,  Ct. 


"  /  thoiight  on  my  ways,  and  turned  my  feet 
unto  thy  testimonies.'" 


HARTFORD. 
H.  F.  SUMNER  &  CO. 

1835.      . 


Entered  according  to  Act  of  Congress,  in  the  year 
1835,  by  A.  Edson,  in  the  Clerk's  Office  of  the 
District  Court  of  Connecticut. 


J.  urnnARD  wekls,  PRmr, 


To  the  people  of  my  former,*  and  more  recent 
pastoral  charge,  this  volume  is  inscribed,  aa 
a  testimony  of  affectionate  regard,  and  of 
an  ardent  desire  to  promote  their  spir- 
itual good,  and  the  eternal  welfare  of 
those  who  still  remain  out  of  the 
ark  of  mercy; — by  their  former 
Pastor,    and  faithful  friend, 

THE    AUTHOR, 


*  Brooklyn,  Conn. 


PREFACE. 

The  design  of  this  little  volume  is,  with  the 
blessing  of  God,  to  promote  the  conversion  of 
sinners,  and  the  salvation  of  souls.  With  this 
in  view,  the  first  object  has  been  to  awaken  an 
interest' on  the  subject  of  religion,  by  a  proper 
exhibition  of  important  truth;  and  then  so  to 
deepen  that  interest  into  solicitude,  for  the  wel- 
fare of  the  soul,  that,  by  the  presentation  of  the 
claims  of  God,  in  the  gospel,  the  sinner  may  be 
led  by  the  Spirit,  to  yield  up  the  controversy,  and 
give  his  heart  to  God.  The  latter  part  of  the  vol- 
miie  was  designed  to  afford  him  some  simple 
tests,  by  which,  to  try  liis  character,  and  hope. 
It  would  have  been  easy,  to  have  enlarged  the 
work,  by  giving  a  fuller  exhibition  of  the  grounds 
of  "  solicitude  and  hope;"  but  it  was  thought 
that  this  would  not  be  likely  to  increase  its  use- 
,  fulness;  for,  by  enlarging  its  size,  some  for  whom 
it  was  especially  designed,  might  be  deterred 
from  the  undertaking  of  giving  it  a  perusal. — 
With  the  present,  and  it  is  thought,  natural  ar- 
rangement of  the  subjects  of  the  volume,  the 


author,  in  the  filling  up,  has  seized  upon  those 
points,  only,  which  seemed  most  important,  or 
best  adapted  to  produce  the  desired  impression 
on  the  mind;  and  has  designed  to  press  them  upon 
the  conscience,  with  as  much  simplicity,  clear- 
ness, and  urgency  as  he  was  capable.  Whether 
he  has  been  successful  in  this  effort,  he.  of  course, 
is  not  the  proper  judge. 

If  this  volume  is  adapted  to  promote  the  object 
designed,  it  must  depend,  principally,  upon  the 
efforts  of  those  who  love  the  prosperity  of  Zion, 
and  pray  for  the  salvation  of  souls,  to  give  it 
the  opportunity  of  doing  extensive  good.  To 
every  professing  Christian,  then,  into  whose 
hands  this  work  may  fall,  let  me  say,  first  read 
it  through  yourself;  and  then  loan  it  to  some  im- 
penitent friend/^whose  salvation  you  desire,  and 
for  which,  you  will  plead  with  God  in  prayer. 
And  when  it  has  delivered  its  message  to  him, 
place  it  in  the  hands  of  another,  and  another, 
until  it  is  worn  out,  in  so  good  a  cause.  If  an 
individual  can  be  persuaded  to  read  the  first  Let- 
ter, attentively,  it  is  hoped  that  he  will  not  feel 
disposed  to  lay  down  the  book  immediately.  In 
a  time  of  excited  interest  on  the  subject  of  relig- 
ion, it  is  believed,  that  Pastors,  in  its  circulation 


IX 


among  their  flocks,  will  find  it  an  imjiortant  aux- 
iliary, in  advancing  the  cause,  for  wJiich,  ^vitb 
so  much  solicitude,  they  are  laboring,  and  pray- 
ing. 

In  regard  to  the  Theology  of  the  volume,  the 
author  has  designed  to  divest  it  of  every  thing 
which  should  appear  like  a  polanical  spirit  and 
character; — and  he  is  not  aware,  that  there  will 
be  found  any  thing,  in  this  Httle  manual,  partic- 
ularly objectionable  to  his  brethren  in  the  minis- 
try, who  suppose  they  differ  much  from  each  oth- 
er, on  some  minor  points,  in  Theological  debate. 
It  is  not  designed  to  advance  the  cause  of  any 
party,  but  that  of  Jesus  Christ;  or  help  settle  any 
controversy,  but  that  of  the  sinner  against  God. 
Nor  is  it  designed  for  literary  effect;  but  for  prac- 
tical usefulness;  adapted  to  the'capacity  of  all 
vdio  are  willing  to  think.  That  the  work  is  as 
perfect  as  it  might  be,  is  not  pretended;  and 
should  another  edition  be  called  for,  it  is  the  de- 
sign, to  revise,  and  make  it  better  adapted  to  pro- 
mote the  object  for  which  it  has  been  prepared. 
But  for  the  present,  with  all  its  faults,  the  volume 
is  sent  forth  into  the  world,  with  the  sincere 
prayer  of  the  author,  that,  although  laid  aside,  in 
the  providence  of  God,  from  the  public  ministra- 


tions  of  the  sanctuary,  he  may  yet,  in  his  feeble 
heahh,  be  instrumental  in  promoting  the  salvation 
of  dying  men. 

February,  1835. 


CONTENTS. 

PAGE. 

Letter  I. — Grounds  for  solicitude,      .        .      9 

Letter  II. — The  claims  of  God  in  the  Gos- 
pel,        28 

Letter  III. — The  danger  of  grieving  the 
Spirit,       .......    49 

Letter  IV. — Evangelical  repentance,  and 
its  evidences, 67 

Letter  V. — Evangelical  foith,  and  the  faith 
of  assurance,    .         .         .         .         .        .78 

Letter  VI. — Prayer,       ....        96 

Letter  VII. — Benevolent  effort.  .        .  110 


I 


LETT  E  R  S 


CONSCIENCE 


LETTER    I. 


TO    THE   READER. 

I  HA.VE  supposed  that  this  little  volume 
would  probably  fall  into  the  hands  of  two 
classes  of  personsj  those  who  profess  a 
hope  that  they  are  real  Christians,  by  the 
renewal  and  sanctification  of  their  hearts 
and  those  who  cherish  no  such  hope.  To 
the  former,  let  me  say,  I  hope  the  perusal  of 
these  pages  may  prove  profitable,  in  leading 
to  self-examination, — to  a  closer  walk  with 
God,  and  a  more  active  devotedness  to  the 
interests  of  the  Redeemer's  kingdom;  whilst 
2 


10  TO    THE    READER- 

I  acknowledge,  that,  to  the  latter  class,  I 
have  had  special  reference  in  the  prepara- 
tion of  this  little  manual.  It  is  in  your 
welfare,  my  dear  friend,  if  you  are  living 
without  a  well  grounded  hope  of  enjoying 
the  favor  of  God,  that  I  feel  a  deep  inter- 
est. I  have  addressed  many  such  from  the 
sacred  desk, — and  now,  that  I  can  do  this 
no  longer,  suffer  me  to  address  a  few  con- 
siderations, through  the  eye,  to  the  con- 
sciences of  those  Avhom  I  have  not  seen, 
as  well  as  those  whom  I  have,  who  are 
ready  to  admit,  that  they  are  not  Christ- 
ians. Fellow  travellers  to  eternity,  I  know 
you  wish  to  die  the  death  of  the  righteous, 
and  hope,  in  some  way,  that  you  shall  at 
last  find  admission  to  the  kingdom  of  heav- 
en; but  this  does  not  appear  to  be  a  matter 
of  such  present  urgency,  as  to  call  forth 
much  interest  on  the  subject.  I  shall  not, 
at  present,  attempt  to  account  for  this;  but 
would  rather  offer  some  considerations, 
showing  that  it  ought  not  so  to  be, — that 
there  is  ground  for  solicitude,  respecting 


GROUNDS  FOR  SOLICITUDE.  11 

the  salvation  of  the  soul.  This  is  the 
point,  to  which  I  wish,  for  a  few  moments, 
to  call  your  attention. 

THERE  IS  GROUND  FOR  SOLICITUDE. 

To  be  satisfied  of  this,  let  me  ask  you, 
to  look  at  yourself.  You  are  a  creature, 
— an  intelligent  being, — raised  above  the 
lower  orders  of  creation.  You  have  reason 
and  conscience,  which  they  have  not;  and 
hence  you  are  made  capable  of  understand- 
ing duty,  and  feeling  the  force  of  moral 
obligations.  As  you  are  a  creature^  so  you 
have  a  Creator,  who  has  given  you  exist- 
ence, and  who  upholds  you  in  existence 
every  moment  you  live.  But  this  Being 
stands  in  another  relation  to  you  besides 
that  of  Creator,  and  Preserver, — it  is  that 
of  Lawgiver,  and  moral  Governor.  Of 
those, — whom  he  has  given  existence,  and 
whom  he  sustains  in  existence  every  mo- 
ment, he  has  a  right  to  make  requirements. 
These  requirements,  if  he  is  reasonable, 
will  also  be  reasonable;  and  if  they  are. 


12  GROUNDS  FOR  SOLICITUDE. 

how  evident  appears  the  obligation  to  obey? 
It  does  not  need  a  revelation  to  teach 
us,  that  the  very  relation,  which  children 
bear  to  their  parents,  places  them  under 
obligation  to  obey  those  parents.  But  what 
have  parents  done  for  their  children,  com- 
pared with  what  God  has  done,  and  is 
doing,  for  all  his  creatures'?  With  what 
additional  force,  then,  may  his  claims  to 
obedience,  be  urged?  But  when  we  look  at 
his  character,  as  perfectly  Avise,  righteous, 
benevolent,  and  holy, — and  learn  that  his 
law,  or  his  requirements,  have  the  same  im- 
press,— where  is  there  a  creature  that  can 
feel,  for  a  moment,  but  that  such  a  law,  of 
such  a  Being,  ought  to  secure  the  respect, 
and  cheerful  obedience,  of  every  creature 
which  he  has  formed.  But  -it  has  not. — 
There  are  those  who  have  transgressed  the 
laws  of  this  Being,  who  is  glorious  in  ho- 
liness,— the  perfection  of  excellence, — who 
has  given  them  existence,  and  holds  them 
in  life.  They  have  risen  in  rebellion 
against  his  authority.     And  this  you  have 


THE    PENALTY.  13 

done,  fellow  sinner.  I  do  not  accuse  you  of 
any  outbreaking  sin,  by  which  you  have 
forfeited  the  respect  of  the  world  around 
you.  But  still,  in  thought,  word,  and  deed, 
you  have  done  that  which  God  has  forbid- 
den, and  refused  to  do  that  which  he  re- 
quires. And  if  you  had  done  this,  in  but  a 
single  instance,  you  would  be  a  sinner 
against  this  God.  But  you  cannot  count 
a  thousandth  part  of  the  sins,  of  which 
God  has  seen  you  guilty, — as  regular,  and 
moral,  as  you  have  been.  Now,  is  it  possi- 
ble to  think  of  this,  and  connect,  with  it, 
the  unspotted  holiness  of  God's  character, 
without  feeling,  that  there  is  cause  for  soli- 
citude, in  the  case  of  every  sinner? 

THE    PENALTY.  *, 

But  further,  God  has  not  only  given  his 
creatures  a  law,  which  has  been  violated, — 
but  there  is  a  penalty  that  has  been  incur- 
red; a  penalty,  which  shows  just  how  God 
feels  towards  sin,  and  how  he  is  determined 


14  GROUNDS    FOR    SOLICITUDE. 

to  treat  it:  ''  Whoso  keepeth  the  whole  law, 
and  offendeth  in  but  one  point  is  guilty." 
"Cursed  is  every  one  that  continueth  not 
in  all  things  written  in  the  book  of  the 
law  to  do  them."  "The  soul  that  sin- 
neth  it  shall  die."  There  is  a  meaning 
to  this  curse,  when  God  pronounces  it. — 
It  will  show  the  estimate  which  he  puts 
upon  his  law;  and  this,  recollect,  is  for 
a  single  transgression.  It  is  not,  "  cursed 
are  those  who  continue,  all  their  lives,  to 
trample  upon  the  commands  of  the  ever 
blessed  God," — but  "  who  do  not,  in  all 
things,  obey."  I  have  said  that  this  curse 
means  something.  It  is  the  "  wrath  of 
God," — a  God  of  holiness,  justice,  and  Al- 
mighty power,  Avho  does  not  trifle  with 
mere  threats.  But  we  cannot  comprehend 
the  full  amount  of  evil,  which  is  implied 
in  the  displeasure  of  a  holy  God,  threat- 
ened against  sin;  any  more  than  we  can 
comprehend  the  full  amount  of  bliss,  Avhich 
"  eye  has  not  seen,  nor  ear  heard,  nor  has 
entered  the  heart  of  man,"  which  God  will 


THE    PENALTY.  15 

bestow  upon  the  righteous.  It  may  be  said 
of  the  former,  as  Avell  as  the  latter,  that 
'•  none,  but  he  that  feels  it,  knows."  But 
there  is  enough  in  that  imagery  of  wrath, 
which  God  has  employed  in  his  word,  to 
describe  the  fearful  condition  and  prospects 
of  the  wicked,  to  awaken  solicitude.  The 
penalty  for  a  single  sin,  is  the  wrath  and 
curse  of  God, — and  when  millions  of  ages 
shall  have  passed  away,  in  a  hopeless,  un- 
ending exile  from  God,  and  happiness,  it 
will  still  be — ''wrath  to  come."  What  then 
must  be  the  result,  when  the  sinner  has 
been  "treasuring  up  wrath  against  the 
day  of  wrath,"  by  the  multiplied  offences 
of  years'.!  What  '*  indignation  and  wrath, 
tribulation  and  anguish"  must  be  its  amount? 
Can  any  one  think  of  this,  and  think  too, 
it  is  that  to  which  he  is  exposed,  if  he 
is  still  out  of  Christ,  and  yet  avoid  feeling 
that  there  is  ground  for  solicitude?  This 
is  the  penalty  which  God  has  affixed  to 
sin,  to  show  how  he  regards  it.  And  He 
is  not  a  man  that  he  should  lie.     Hath  he 


16  GROUNDS    FOR    SOLICITUDE. 

said,  and  shall  he  not  do  it?  Hath  he  spoken, 
and  shall  he  not  make  it  good? 

But  there  is  another  thought:  this  penal- 
ty, which  God  has  annexed  to  sin,  can  nev- 
er be  removed,  by  any  subsequent  obedi- 
ence. This  obedience  is  demanded  by  the 
lavp-,  and  was,  before  the  sin  was  commit- 
ted. Should  the  sinner,  therefore,  obey 
the  law  perfectly,  after  the  first  transgres- 
sion, it  does  not  remove  the  penalty  for  that 
one  sin.  That  stands  registered  in  God's 
book;  and  there  it  will  stand,  notwithstand- 
ing all  that  the  sinner  can  do  to  blot  it  out. 
Let  the  murderer  lead  a  life  ever  so  regular, 
and  honest, — he  remains  a  murderer  still; 
and  the  only  way  for  him  to  meet  the  pen- 
alty, is  to  suffer  it! — It  is  so  with  the  sin- 
ner. So  far  as  the  law  is  concerned,  the 
moment  he  commits  the  first  sin,  all  title 
to  heaven  is  annihilated, — and  he  becomes 
an  heir  of  perdition,  that  is  hopeless,  and 
endless:  from  which  no  subsequent  obedi- 
ence can  deliver  him.  Oh!  is  there  not 
ground  for  solicitude? 


THE    PENALTY.  17 

But  this  is  not  all.  This  penalty  which 
is  incurred,  may  at  any  moment  be  inflict- 
ed. In  the  case  of  the  capital  offender, 
the  execution  of  the  sentence  of  the  law, 
is  often  postponed  for  several  months,  and 
the  postponement  announced  by  the  judge. 
In  this  case,  the  criminal  feels  that  he  has 
a  guarantee,  that  the  sentence  shall  not  be 
executed,  until  that  time  arrives.  But  sup- 
pose the  sentence  of  death  be  pronounced, 
but,  of  t]ie  time,  the  criminal  is  not  informed, 
— with  what  different  feelings  will  he  now 
look  upon  his  situation  ?  '  It  is  true,  says 
he  to  himself,  I  may  not  be  executed  with- 
in a  month,  or  even  six  months, — but  I 
may  too,  be  living  out  my  last  day  on 
earth!  Even  the  turning  of  the  key,  and 
that  distant  tread,  which  I  hear,  may  be  that 
of  the  executioner,  coming  to  lead  me  forth 
to  my  doom!'  Oh  sinner,  though  you  may 
live,  for  months,  or  years, — still,  is  not  the 
fearful  uncertainty^  connected  with  your 
acknowledged  want  of  preparation  for  death, 
enough  to  awaken  solicitude  on  the  sub- 


18  GROUNDS    FOR    SOLICITUDE. 

ject  of  your  immortal  interests?  Can  you 
lay  your  head  upon  your  pillow,  conscious 
that  you  are  unprepared  for  death,  and  not 
knowing  but  you  may  awake  in  eternity, — 
without  trembling  at  the  thought! 

There  was  a  most  solemn,  and  impres- 
sive charge,  brought  against  Belshazzar,  by 
the  prophet: — "  The  God  in  whose  hand 
thy  breath  is,  and  whose  are  all  thy  ways, 
hast  thou  not  glorified."  What  a  thought, 
— that  the  sinner's  very  breath  is  in  God's 
hand, — and  in  the  hand  of  an  offended 
God  too, — whose  law  is  transgressed,  and 
whose  mercy  and  forbearance  are  daily 
abused!  Will  He  not  strike!  Will  he  let 
the  sinner  keep  on  breathing  thus!! 

O  fellow  sinner,  if  I  had  really  made  up 
my  mind,  that  God  should  not  have  my 
services,  and  my  heart,  1  should  want  to 
take  myself  ojff,  where  his  eye  could  not 
see  me, — where  his  hand  could  not  reach 
me,  and  stop  my  breathing  when  he  pleas- 
ed! There  is  no  contending ysr'ith.  om^wo- 
TENCEy-^no, —Jlight  is  the  only  expedient 


THE    PENALTY.  19 

left.  But  flight!— ah!  where?  If  I  should 
ascend  up  to  heaven,  God  is  there;  if  I 
make  my  bed  in  hell,  he  is  there!  If,  swift- 
er than  the  beams  of  the  morning,  I  could 
fly  to  the  utmost  limits  of  space,  God  would 
be  there  too,  before  me;  and  my  "breath" 
would  still  be  in  his  hands!  O  sinner  what 
can  be  done? 

But  what  is  it  that  has  so  arrayed  the 
sinner  against  God, — and  God  against  the 
sinner?  It  is  sin.  "  Nothing  but  sm.'"  do 
you  say?  That  is  enough.  For  it  is  the 
transgression  of  law; — the  law  too,  of  the 
God  of  the  universe.  It  consists  in  the 
doing  of  what  he  forbids;  or  the  refusing 
to  do  what  he  demands.  And  this  is  a  vol- 
untary doing,  or  refusal  to  do.  Otherwise 
no  blame  could  be  attached  to  the  act.  It 
is,  therefore,  a  voluntary  violation  of  ohli- 
gation.  But  this  implies  that  the  sinner 
had.  all  the  po2uer,  or  capacity  for  obedi- 
ence, which  was  needed.  If  he  had  not, 
the  law  making  the  demand,  was  unrea- 
sonable; and  could  impose  no  obligation; 


20  GROUNDS    FOR    SOLICITUDE. 

and  hence,  in  failing  to  comply,  no  obliga- 
tion is  violated,  and  therefore  no  sin  com- 
mitted. But  further,  in  relation  to  sin, — 
duty  was  either  known,  or  might  have  been 
known,  by  the  sinner.  In  either  case,  he 
is  without  excuse. 

Viewed  in  this  light,  sin  is  not  a  small 
matter.  It  is  open  voluntary  rebellion 
against  Godj  direct  and  wilful  resistance 
to  His  claims;  and  an  utter  disregard  to 
His  authority,  and  this  too,  by  a  creature 
to  whom  he  has  given  being, — and  whom 
he  holds  in  being  every  moment.  The  sin- 
ner knows  his  duty,  or  might  know  it;  and 
can  perform  it  if  he  will;  but  he  iinll  not; — 
will  not,  when  the  God  in  whose  hand  his 
breath  is,  demands  it!  I  wonder  that  God 
should  let  a  sinner  live  a  single  day  in  His 
worldl — wonder  that  He  did  not  send  the 
first  sinner  of  our  race,  and  every  sub- 
sequent one,  to  hell,  as  soon  as  they  had 
raised  the  standard  of  rebellion  against 
him,  just  as  he  did  the  devil  and  his  angels; 


THE    PENALTY.  21 

darkness,  unto  the  judgment  of  the  great 
day.  Had  he  done  this,  justice  only  would 
have  been  executed,  and  all  heaven  would 
have  said,  Amen. 

But  God  has  devised  a  method  by  which  he 
can  connect  mercy  with  justice,  and  there- 
fore spares  the  sinner  for  a  time,  and  places 
him  in  a  situation  in  which  he  may  be  sav- 
ed from  deserved  wrath,  if  he  will  comply 
with  the  most  reasonable  conditions.  But 
if  the  sinner  will  not  do  this, — and  lives, 
and  dies  in  this  refusal,  and  goes  to  the 
judgment  unreconciled  to  God;  what  would 
holy,  witnessing  beings  think  of  God,  if  he 
did  not  execute  the  sentence,  "  Depart  ye 
cursed  into  everlasting  fire,  prepared  for  the 
devil  and  his  angels!"  If  there  is  a  "  doub- 
le damnation  "  would  not  such  sinners  de- 
serve it?  The  testimony  of  God,  assures  us 
that  the  heathen  "are  without  excuse;"  how 
much  more,  sinners  in  a  GospeMand?  Fel- 
low sinner,  if  you  have  not  given  up  your 
heart  to  God,  while  he  has  been  sparing 
you  so  long,  in  the  midst  of  so  many  means 


22  GROUNDS    rOR    SOLICITUDE. 

and  mercies,  can  you  feel  satisfied  and 
quiet?  Is  there  not  ground  for  solicitude? 
As  a  subject  of  God's  moral  government, 
and  a  transgressor  of  his  law,  incurring  its 
fearful  penalties,  without  the  Gospel,  your 
condition  would  be  absolutely  hopeless. 
But  with  the  Gospel  in  your  hands,  if 
you  remain  where  you  are,  a  little  longer, 
will  it  not  be  better  for  you,  if  you  had 
never  known  the  way  of  life;  if  you  had 
been  sent  to  hell  with  but  the  weight  of  a 
single,  and  that  your  first  sin,  to  sink  your 
soul  in  its  woes?  If  the  guilt  of  sin,  my 
dear  friend,  is  measured  by  the  light  resist- 
ed in  its  commission,  O  what  must  be  the 
amount  of  yours?  Can  you  rest  a  single 
day, — a  single  hour,  where  you  are? 

THE  sinner's  pleas. 

But  there  are  several  pleas,  which  may 
be  suggested  to  the  minds  of  my  readers, 
connected  with  this  branch  of  the  subject, 
which  I  feel  bound  to  notice  in  this  place. 


THE   sinner's  PLfcAS.  23 

1.  "  I  am  not  a  great  sinner."  Your 
guilt,  I  admit,  may  be  less  than  that  of 
some  others.  But  this  is  not  the  first,  and 
principal  question  for  you  to  settle;  but 
have  you  ever  sinned  at  all  ? — in  but  "  one 
point?''''  And  if  you  have,  are  you  not 
already  under  condemnation?  Has  not 
God  vt^ritten  "  Cursed^''''  upon  your  condi- 
tion and  prospects?  And,  moreover,  if 
you  look  at  God's  character,  and  then  at 
what  sin  is,  can  you  feel  that  any  sin, 
against  such  a  Being,  is  a  small  sin  ? — 
And  could  you  get  but  a  glance  at  a  single 
page,  of  God's  book,  to  see  the  record  which 
He  has  made  against  you  for  a  single  week 
or  day,  would  you  feel  like  calling  yourself 
a  small  sinner? 

2.  "  But,  allowing  that  I  have  sinned  in 
some  instances,  still  I  have  done  a  great 
many  good  deeds,  to  balance  my  mis- 
doings." 

But,  dear  friend,  there  is  no  such  thing,  as 
balancing  sins,  by  good  deeds.  You  have 
performed  no  good  deeds,  which  you  were 


24  GROUNDS    FOR   SOLICITUDE. 

not  under  obligation  to  have  performed,  if 
you  had  never  sinned.  How,  then,  could 
their  performance  be  any  balance  to  your 
sins?  As  well  might  a  debtor  claim,  that, 
because  he  had  paid  more  debts  of  his  con- 
tracting, than  what  remain  unpaid,  there- 
fore, the  balance  was  in  his  favor.  Suppose 
a  capital  offender  should  attempt  to  balance 
his  crime,  in  the  same  way — and  claim,  that 
as  he  had  obeyed  the  law  oftener  than  he 
had  broken  it,  he  ought  to  he  acquitted! — 
What  would  you  think  of  such  a  plea?    But 

3.  It  is  said,  "  it  is  not  in  the  power  of 
any  man  to  obey  God,  perfectly;  and  He 
does  not  elxpect  it." 

But  if  by  "power"  be  meant  any  natu- 
ral capacity,  which  is  necessary  to  qualify 
a  man  to  do  his  duty,  if  he  is  disposed;  or 
the  want  of  which,  is  any  excuse,  the 
declaration  is  not  true.  It  is  a  foul  libel 
on  God's  character;  and  I  should  be  much 
less  astonished,  to  see  an  individual  who 
should  make  it,  smitten  by  the  lightning  of 
God's    wrath,    than  to  see   Ananias  and 


THE  sinner's  pleas.  25 

Sa^hira,  falling  dead  at  the  apostle's  feet, 
for  Iheir  crime.  If  the  alledged  want  of 
"  poVer,"  be  any  thing,  which,  in  the  least 
excuses; — the  declaration  is  shocking  impi- 
ety:—^if  it  does  not  excuse,  the  plea  is 
without  force,  and  meaning.  God  require 
that  of  a  creature,  for  the  doing  of  which 
he  had  given  him  no  power,  or  capacity! 
Dare  you  bring  such  a  charge  against  your 
God,  fellow  sinner? 

But  it  is  said,  God  does  not  expect  that 
man  will  obey  him  perfectly.  But  this  is 
not  the  sinner's  rule  of  duty,  even  if  he 
could  prove  its  truth.  The  question  which 
he  must  meet  at  the  bar  of  God,  is  not, 
what  God  expects;  but  what  He  has  requir- 
ed^— and  had  a  right  to  require.  With 
this,  before  him,  surely  the  sinner  could  not 
have  the  audacity  to  tell  God,  that  He  did 
not  expect  him  to  obey  Him  perfectly! 

4.  "But  God  is  above  noticing,  very 
particularly,  the  actions  of  men  on  his 
footstool:  He  has  other  more  important 
business  to  attend  to." 


26  GROUNDS   FOR   SOLICITUDE. 

But,  if  it  is  not  beneath  the  regard  of  Grod, 
to  create  men,  and  sustain  them  in  li:e,  is 
it  beneath  his  dignity  to  regard  their  con- 
duct, especially  when  that  conduct  is  open 
rebellion  against  his  authority  and  govern- 
ment? If  a  sparrow  cannot  fall  to  the 
ground  without  his  notice  and  permission, 
and  the  very  hairs  of  our  heads  are  all  num- 
bered; is  there  not  a  fearful  probability  that 
God  will  notice,  and  remember  all  our  sins, 
and  bring  up  the  whole  catalogue  to  our 
view,  in  the  day,  in  which  he  will  judge 
the  secrets  of  men,  by  Jesus  Christ? 

5.  "  But  God  is  merciful,  and  hence  I 
have  but  little  occasion  for  solicitude." 

It  is  admitted  that  God  is  merciful: — that 
you  have  been  permitted  to  continue  to  live, 
in  the  midst  of  your  rebellion,  is  proof  that 
God  is  merciful.  That  he  has  given  his 
Son  to  die  for  your  redemption,  and  has  so 
long  been  pressing  his  entreaties  and  admo- 
nitions upon  you, — "  Turn  ye,  turn  ye,  for 
why  will  ye  die!" — "he  that  6e/ierei^  shall 
he  saved,  but  he  that  believeth  not,  shall 


\  THE  sinner's  plea?.  27 

be  damned;" — and,  that  he  is  still  waiting  to 
be  grucious,  is  abundant  proof  that  God  is 
merciful.  But  you  have  abused  all  this 
mercy.  And  you  are  this  moment  stand- 
ing out  against  all  the  motives  that  can  be 
drawn  from  three  worlds,  to  lead  you  to 
comply  with  the  offers  of  grace.  Live  so, 
and  die  so, — and  the  fact  that  God  has  been 
merciful,  will  be  a  source  of  no  consolation 
to  you,  in  eternity  !  No,  fellow  sinner,  it 
will  be  the  bitterest  ingredient  in  your  cup 
of  wretchedness.  It  will  impart  to  your 
perverseness,  its  damning  energy,  that  you 
have  resisted  all  the  counsels  of  a  benevo- 
lent God,  in  making  your  way  to  hell! 
Then 

"  Stop !  poor  sinner,  stop  and  think, 
Before  you  furtlier  go." 

Is  there  a  single  plea  which  you  can  now 
offer,  to  quiet  your  conscience,  upon  which 
you  will  dare  to  risk  your  soul,  at  the 
judgment  seat?     O,  is  there  not  occasion 

FOR  SOLICITUDE  ? 


LETTER    II 


THE  CLAIMS  OF  GOD  IN  THE  GOSPEL. 


THE  PROVISIONS  OF  GRACE. 

In  the  previous  letter,  I  have  attempted 
to  show  the  reader,  that  while  remaining 
unreconciled  to  God,  as  a  subject  of  his 
moral  government,  and  a  transgressor  of 
his  law,  there  was  ground  for  deep,  and 
affecting  solicitude,  in  regard  to  the  wel- 
fare, and  interests,  of  the  immortal  soul. — 
If,  dear  reac'er,  this  is  your  condition,  and 
you  do  not  deeply  feel  the  importance  of 
the  subject,  let  me  affectionately  ask  you, 
to  re-peruse  that  letter,  and  open  your 
heart  to  the  convictions  of  truth,  before 
you  read  another  page  of  this.  But  if  you 
do,  in  a  measure,  feel  the  force  of  those 
considerations,    you   may   be   prepared  to 


PROVISIONS  OF  GRACE.  29 

listen  to  further  counsel.  No  one  can  be 
expected  to  apply  for  a  remedy,  who  does 
not  feel  that  he  is  diseased.  And  the  rem- 
edy, which  God  has  provided  in  the  gospel, 
will  never  be  properly  appreciated,  till  the 
sinner  feels  that  he  is  in  a  ruined,  lost  con- 
dition, by  sin. 

With  this  fact  in  view,  I  have  called  your 
attention  to  your  condition,  dear  reader, 
as  related  to  God,  and  his  law.  You  have 
seen,  that  for  one  sin,  you  have  incurred  the 
penalty  of  the  law, — the  eternal  wrath  of 
God, — and  this  penalty,  you  can  never 
remove,  by  any  obedience  which  you  can 
render. 

But  God  has  devised  apian,  by  which ^.e 
can  dispense  with  the  execution  of  the 
penalty  on  you^  provided  you  comply  with 
certain  conditions,  which  he  has  prescribed. 
And  this  plan  was,  to  give  up  his  own  Son, 
to  be  made  a  sin-oflfering,  to  declare  his 
righteousness  in  the  remission  of  sin, — so 
that  God  could  be  just^  while  he  should 
justify  those,  who  would  believe   on  the 


30  THE  DEMANDS  OF  THE  GOSPEL. 

Lord  Jesus  Christ.  From  this  scriptural 
statement  of  the  nature,  and  object,  of  the 
atonement,  we  see  that,  without  tlie  death 
of  Christ,  God  could  not  righteously .^  for- 
give the  sinner,  or  be  just  to  the  interests 
of  his  kingdom,  while  he  pardoned  any. — 
But  now,  in  consequence  of  his  atonement, 
the  door  of  mercy  is  thrown  wide  open, 
and  all  the  guilty  race  of  Adam,  are  invit- 
ed to  enter.  "  Whosoever  will,  let  him 
take  of  the  water  of  life  freely;" — "  Look 
unto  me,  all  ye  ends  of  the  earth,  and  be  ye 
saved."  These,  and  all  the  offers  of  mercy, 
are  based  upon  the  atonement  of  Christ. 

Without  this,  God  could  not,  consistently 
with  a  regard  to  his  law,  or  authority,  or 
the  interests  of  his  great  moral  kingdom 
exempt  the  sinner  from  deserved  Avrath, 
and  receive  him  into  favor. 

But  now  he  can  do  it.  And  this  is  the 
"  good  news,"  meant  by  the  very  term 
Gospel.  It  comes  to  men  with  proposals 
for  a  reconciliation  to  God,  and  the  offer  of 
the  eternal  joys  of  his  blessed  kingdom. — 


REPENTANCE.  31 

But  what  are  its  demands?  What  are  the 
conditions,  upon  which,  all  this  is  offered  to 
the  sinner?  This  is  the  subject,  to  which  I 
wish,  for  the  present,  to  call  your  attention. 


THE    DEMANDS   OF   THE   GOSPEL. 

The  two  duties  most  prominently  de- 
manded, as  conditions  of  salvation,  are 
repentance  for  sin;   and  faith  in  Christ. 

1.  Repentance.  This  is  a  feeling  of 
guilt,  or  blame,  for  having  done  wrong;  and 
a  sorrow  for  it.  And  as  sin  is  committed 
against  God,  so  repentance,  is  said  to  be 
"  repentance  toward  Gody  And  this  is  a 
reasonable  duty.  If  God  had  never  de- 
manded repentance,  as  a  condition  of  sal- 
vation, it  would,  still,  have  been  the  duty 
of  all  men,  every  where,  to  repent. 
.,  The  child  need  not  wait  till  his  parent 
commands  him  to  be  sorry  for  his  disobedi- 
ence, before  he  is  under  obligation  to  be  so; 
ihe  obligation  exists  as  soon  as  he  of- 
fends, and  knows  the  fact.  It  is  so  with 
the  sinner.     If  God  had  never  published 


32  THE    DEMANDS  OF  THE  GOSPEL. 

any  Gospel ;  and  had  never  promised  par- 
don upon  condition  of  repentance,  still  the 
sinner  would  have  been,  just  as  really^  un-. 
der  obligation  to  be  sorry  for  having  done 
wrong,  in  disobeying  God,  the  best  Being 
in  the  universe,  as  he  is  now.  The  obliga- 
tion does  not  rest  upon  the  fact,  that  he  can 
be  saved  if  he  repentsj  whether  he  can  be 
saved,  or  not,  he  ought  to  repent;  because 
it  is  a  duty,  which  he  owes  to  his  Creator, 
Preserver,  and  Lawgiver,  for  having  dis- 
obeyed his  reasonable  demands.  And 
there  is  not  a  fallen  spirit  in  perdition, 
who  is  not  under  the  same  obligations  to 
be  sorry,  for  having  disobeyed  God. — 
Whether  he  would  be  benefited  by  it,  or 
not,  has  nothing  to  do  with  the  basis  of 
obligation.  Nor  does  this  rest  on  the  sim- 
ple fact  that  God  has  commanded  it;  but 
he  has  commanded  it,  in  the  case  of  the 
sinner,  because  it  is  right;  because  in  the 
very  nature  of  the  case,  he  ought  to  be 
sorry  for  having  voluntarily  done  that 
which  is  wrong. 


REPENTANCE.  33 

But  further,  repentance  is  a  reasonable 
duty,  because  it  is  one  way  in  which  love 
to  God,  will,  necessarily,  be  manifested,  as 
soon  as  it  exists.  Love  cannot  exist,  in 
the  bosom  of  the  child,  without  leading  him 
to  be  sorry  for  having  disobeyed  his  parent. 
This  is  the  way  in  which  it  shows  itself, 
when  an  offence  has  been  committed.  The 
reason  why  Peter  went  out,  and  wept  bit- 
terly, for  having  denied  his  Master,  was, 
he  loved  that  Master,  and  he  could  not  think 
of  what  he  had  done,  without  weeping. — 
And  the  moment  the  sinner  begins  to  love 
God,  will  he  repent,  or  be  sorry,  for  having 
done  wrong.  It  is  impossible  to  separate 
love  and  repentance,  in  the  breast  of  the 
sinner. 

But  further,  while  a  person  refuses  to  be 
sorry  for  his  offence,  he  does,  in  effect,  jus- 
tify himself,  in  it.  Let  a  child  tell  his  pa- 
rent that  he  is  not  sorry  for  his  disobedience, 
and  if  that  parent  profess  to  forgive  him, 
and  be  reconciled  to  him,  while  in  that 
state   of  feeling,    he  must  in   reality,  as 


34  THE   DEMANDS  OP  THE  GOSPEL. 

well  as  in  the  view  of  that  child,  sacri- 
fice his  authority,  as  a  parent.  And  if  the 
sinner  is  not  sorry  for  his  sins,  God  knows 
it, — and  if  He  should  receive  him  into  fa- 
vor, while  thus  refusing  to  repent;  would 
it  not  be,  at  a  sacrifice  of  his  authority  as 
a  moral  Governor, — and  a  sanction  of  the 
sinner's  rebellion?  How  much  weight 
would  be  attached  to  the  law,  in  view  of 
His  subjects,  if  it  were  known,  that  they 
might  trample  upon  it,  without  calling 
forth  his  displeasure?  God  would  cease 
to  be  loved,  or  respected.  But  by  demand- 
ing sorrow  for  sin,  God  means  that  the  sin- 
ner shall  feel,  as  well  as  acknowledge, 
that  he  has  been  in  the  wrong,  and  be  hum- 
bled for  it,  before  he  will  grant  him  any 
tokens  of  reconciliation.  In  this  view  of 
the  subject,  how  reasonable,  appears  the 
demand  for  repentance.  Does  there  not 
appear  to  be  a  moral  fitness,  in  the  declara- 
tion of  Christ,  "Except  ye  repent  ye  shall 
all  likewise  perish?"  Could  we  expect  less, 
than  that  God  should  "  now  command  all 


REPENTANCE.  35 

men,  every  where,  to  repent?"  And  if 
men  will  not  be  really  sorry  that  they 
have  disobeyed  God;  and  that,  because  it 
is  wrongs — a  violation  of  obligations  the 
most  sacred,  that  can  exist  in  the  universe, 
— without  any  thing  to  palliate  their  guilt ; 
do  they  not  deserve  perdition? 

It  is  a  fearful  controversy  that  the  sinner 
is  waging  with  his  Maker,  and  it  is  most 
obvious,  that  either  God,  or  the  sinner,  must 
yield.  God,  in  demanding  repentance,  re- 
quires that  the  sinner  should  lay  down 
his  weapons,  instantly;  to  this  point  He  is 
urging  him,  by  his  word,  his  providence, 
and  his  Spirit;  but  the  sinner  will  not  re- 
lent; he  has  done  wrong,  but  he  is  not  sorry 
for  it!  O,  I  wonder  that  God  does  not 
smite  him  down,  and  send  him  instantly 
to  hell!  What  a  miracle  of  forbearance! — 
that  He  should  let  him  live  a  mometit  in 
His  world;  and  especially  that  he  should 
condescend  to  reason  with  him,  and  urge 
him  to  repent,  and  make  his  peace  with 
Him. 


36  THE  DEMANDS  OF  THE  GOSPEL. 

Fellow  sinner,  have  you  never  yielded 
your  heart  to  God?  Has  it  never  melted, 
at  the  thought  of  the  manner  in  which  you 
have  treated  God,  and  his  requirements? 
how  you  have  disobeyed  him,  and  refused 
to  be  sorry  for  it,  because  it  is  so  wrong,  so 
unreasonable,  so  wicked?  Lay  down  your 
book,  before  you  read  another  page,  and 
drop  on  your  knees,  before  your  offended 
God,  and  tell  him,  that  you  have  done 
wrong,  and  that  you  are  sorry  for  it,  and 
beg  him  for  Christ's  sake  to  forgive  you; 
and  do  it  sincerely  repenting  of  your  sins, 
and  the  controversy  between  you,  and  God, 
will  be  ended,  and  He  will  smile  upon  your 
soul;  and  then,  O  what  joy  there  would  be 
in  heaven,  because  another  sinner  had  re- 
pented!   Will  you  do  it  now? 

But  I  cannot  dismiss  this  point  here; 
and  therefore  request  your  attention  to  the 
following 


CONSIDERATIONS. 

1.  God.  unconditionally  demands  repent- 


REPENTANCE.  37 

ance  "  ?io w;."  He  "  now  commandeth  all 
men  every  where  to  repent."  Here  are  no 
provisos, — no  conditions, — "  all  men  every 
where,"  being  sinners,  he  demands  of  them, 
as  a  matter  of  present  duty,  the  exercise 
of  sorrow  for  their  sins.  No  exceptions 
are  to  be  made,  and  no  postponement  for 
any  other  duty,  or  business;  7ioio, — now, 
is  the  time  for  its  performance.     And, 

2.  There  is  present  occasion  for  repent- 
ance. The  occasion  for  repentance  is  sin. 
That  has  already  been  committed.  It  has 
been  increasing  its  amount,  and  aggrava- 
tion, for  years.  If  you  are  not  what  the 
world  calls  immoral;  yet,  weighed  in  the 
balance  of  the  sanctuary, — "  Tekel"  must 
be  written  against  you.  The  guilt,  for  hav- 
ing lived  so  many  years,  without  giving 
your  heart  to  God,  and  for  resisting  so 
many  calls,  and  warnings,  to  make  your 
peace  with  your  Maker,  is  enough  to  sink 
your  soul  to  the  very  abyss  of  woe.  O  is 
there  not  present  occasion  for  repentance? 
But  I  remark 

3.  That  there  is  present  capacity  for  re- 


38  THE  DEMANDS  OF  THE  GOSPEL. 

pentance.  I  am  aware  that  there  are  some, 
who  attempt  to  persuade  themselves,  that 
Adam  was  created  with  full  capacity  to 
obey  God's  law,  perfectly;  but  that  he  lost 
this  capacity,  by  the  fall;  and  that  all  his 
posterity  come  into  the  world  really  unable 
or  without  any  capacity  to, obey  this  law 
perfectly;  and  yet,  although  the  race  have 
lost  all  ability,  to  obey  the  law,  in  this 
manner,  still  God  has  not  lost  his  right  to 
require  obedience.  The  ability  existed  in 
Adam  before  he  fell,  but  it  has  never  exist- 
ed since!  and  yet,  God  still  continues  to 
demand  obedience,  just  as  positively,  and 
solemnly,  as  if  men  had  all  the  capacity 
needed  to  obey'.!!  This  is  a  sufficiently 
appalling  representation  of  God's  charac- 
ter, it  must  be  confessed. 

But  in  relation  to  repentance,  it  cannot 
be  said  that  men  have  lost  their  ability 
to  repent,  by  the  fall.  If  they  have  not 
that  ability  now,  they  never  had  it;  for 
this  is  not  a  duty  prescribed  to  man  in 
innocence;   the  capacity  for  which,  could 


REPENTANCE.  39 

be  lost  by  sinning;  but  to  man  as  guilty, 
— as  having  already  fallen;  and  therefore 
it  was  with  just  the  powers,  and  capaci- 
ties which  fallen  beings  possess.  And  if 
men  have  not  all  the  power,  necessary, 
they  never  had  it; — and  God  knew  it,  and 
yet  demanded  that  they  should  repent,  un- 
der the  penalty  of  eternal  damnation!' 

But  does  it  need  any  more  power,  to 
exercise  repentance  towards  God,  than  it 
does  to  be  sorry,  for  any  other  wrong,  which 
you  have  done?  You  know  that  you  have 
done  wrong,  and  that  you  are  to  blame  for 
it;  what  more,  or  different  power,  do  you 
need,  to  be  sorry,  than  the  child  does,  who 
has  disobeyed  his  parent?  or  than  the  man 
does,  who  has  injured  his  neighbor?  And 
suppose  that  either,  of  these,  should  ac- 
knowledge that  he  had  done  wrong,  and 
was  to  blame  for  it;  but  should  assert,  in 
addition,  that  he  had  no  power,  or  capacity, 
to  be  sorry  for  it?  What  would  you  think 
of  such  a  plea? 

But  it  is  asked,  can  a  sinner  repent,  with- 
out the  influence  of  the  Holy  Spirit? 


40  THE  DEMANDS  OF  THE  GOSPEL. 

I  reply  in  answer,  that  the  Spirit  is  not 
necessary  to  give  power,  or  capacity  to  re- 
pent; but  to  make  the  sinner  willing  to  re- 
pent,— willing  to  use  the  power  which  he 
has,  to  be  sorry,  in  actually  being  sorry. 
Here,  you  perceive,  that  the  only  difficulty 
in  the  way,  is  obstinacy, — the  sinner  loill 
not  yield  to  God;  will  not  come  to  Christ 
for  life.  This  is  the  whole  of  the  difficul- 
ty. It  is  of  precisely  the  same  nature,  with 
that  of  the  stubborn  child,  who  will  not 
be  sorry,  for  having  voluntarily  and  wil- 
fully, disobeyed  his  parent.  And  it  may 
be,  that  he  will  continue  to  stand  out, 
until  the  parent  takes  some  effectual  meas- 
ure to  subdue  his  obstinacy.  But  still,  this 
does  not  prove  that  he  could  not  have 
yielded  before;  or  that  he  was  not  under 
obligation  to  have  yielded  before.  No 
new  poioer  was  needed,  which  he  did  not 
before  possess.  And  the  fact  that  the  sin- 
ner never  will  yield  to  God,  and  repent  of 
sin,  without  the  influences  of  the  Holy 
Spirit,  does  not  touch  the  question  in  jegard 


REPENTANCE.  41 

to  capacity  or  power.  It  is  not  power  that 
is  wanting,  but  a  disposition  to  use  the 
power  which  God  has  given  him,  as  He 
demands.  And  there  is  -just  as  much  im- 
pudence in  the  sinners  asking,  w^here  shall 
I  get  the  disposition?  as  there  -would 
be,  in  the  same  question,  if  proposed  to  a 
parent  by  an  obstinate  child.  The  cases 
are  precisely  as  analagous.  As  moral 
agents,  they  ought  to  have  the  disposition, 
and  they  are  justly  punishable  for  not  hav- 
ing it.  To  say  that  they  have  no  power  or 
capacity  to  be  sorry,  is  to  deny  that  they 
can  Jmow  that  they  have  done  wrong,  and 
feel  that  they  are  wholly  to  blame  for  it. 
And  to  deny  this,  is  to  deny  that  they  are 
moral  agents,  and  thus  shield  them  from 
all  responsibility,  and  moral  obligation. 
No,  fellow  sinner,  if  God  should  never  give 
his  Spirit  to  you,  it  would  not  affect  either 
your  obligation,  or  full  capacity  to  repent, 
immediately.  These  would  remain  entire; 
and  must  remain  entire,  while  you  remain 
3 


42  THE    DEMANDS    OF   THE    GOSPEL. 

a  moral  agent.  The  fact  that  you  would  cer- 
tainly refuse  to  repent,  and  would  live,  and 
die,  in  that  refusal;  only  shows  your  obsti- 
nacy in  refusing  to  yield  your  heart  to 
God.  However  you  may  now  attempt  to 
quiet  your  conscience,  with  the  plea  that 
you  have  no  power  to  repent,  without  the 
influence  of  the  Holy  Spirit;  you  never 
will  open  your  mouth  with  such  a  plea,  at 
the  bar  of  Grod! 

But.  entire  as  is  your  capacity  to  repent, 
without  the  influence  of  the  Spirit, — God 
has  not  left  you.  in  this  state.  He  has 
given  his  Spirit,  to  warn  you  of  danger, 
and  urge  you  to  give  up  your  heart  to  him. 
And  you  have  resisted  his  influences,  and 
refused  to  yield.  What  plea,  then,  can 
you  make,  that  will  not  condemn  you? 
Recollect  that  God  demands  repentance 
'•720ir;--  that  there  is  present  occo^/o??  for 
repentance;  and  present  capacity  to  com- 
ply with  God's  demand.  Let  me  add 
another  consideration, 

4.  That  you  can  perform  no  external  re- 


REPENTANCE.  4? 

ligious  duty,  acceptably  to  God,  while  you 
neglect,  or  refuse  to  repent.  This  truth  ap- 
pears so  plain,  that  I  can  hardly  persuade 
myself  it  needs  illustration.  How  would 
prayer  be  regarded  by  God,  without  peni- 
tence for  sin?  Suppose  you  pray  for  repent- 
ance,— in  other  words,  that  God  would  make 
you  sorry,  for  doing  that,  which  you  know 
to  be  wrong,  and  for  which,  you  are  not 
sorry,  and  stand  out  in  refusing  to  be  sorry! 
If  a  child  should  go  to  his  father,  and  tell 
him  that  he  had  done  wrong,  in  disobeying 
him,  but  he  was  not  sorry  for  it;  and  then 
add  "father  will  you  not  make  me  sorry?" 
would  not  the  father  feel,  and  have  oc- 
casion for  feeling,  that  the  child  intend- 
ed to  insult  him?  And  does  it  alter  the 
nature  of  the  transaction,  that,  while  the 
sinner  refuses  to  be  sorry  that  he  has  sin- 
ned against  God,  he  should  yet  go,  and  pre- 
tend to  ask  Godtomake  him  sorry?  Would 
not  God  regard  it  as  solemn  mockery  ? 

But,  suppose  he  should  pray  for  pardon? 
If  he  was  penitent  for  his  sins,  the  bestow- 


44  THE    DEMANDS    OF    THE    GOSPEL. 

ment  of  pardon,  might  be  consistent.  But 
with  what  face  can  he  ask  God  to  forgive 
him,  while  he  is  not  sorry  for  his  sins, — 
while  he  refuses  to  lay  down  his  arms  of 
rebellion,  and  submit  to  his  authority? 
What  would  you  think  of  a  child's  plea  for 
the  forgiveness  of  his  parent,  when,  at  the 
same  time,  he  acknowledges  that  he  is  not 
sorry  for  his  offence! 

But  God  has  not  left  us  to  the  deductions 
of  reason,  to  determine  how  he  regards  this 
subject.  He  has  plainly  and  unequivocally 
stamped  the  seal  of  reprobation^  upon  such 
hollow-hearted  services.  "  The  sacrifices 
of  the  wicked  are  an  abomination  unto  the 
Lord."  They  are  not  merely  sinful, — but 
offensive  in  the  highest  degree;  they  are  an 
"  abomlnatio.nI"  "  He  that  turneth  away  his 
ear  from  hearing  the  law,  even  his  prayer 
shall  be  sin."  This  is  the  light,  in  which 
God  regards  all  the  external  religious  ser- 
vices of  those,  who  refuse  to  exercise  re- 
pentance for  their  sin.     They  are  all  abom- 


REPENTANCE.  45 

iNATiONs  in  his  sight.  Of  this,  you  may 
complain,  fellow  sinner.  But  it  is  God's 
own  representation  of  the  manner  in  which 
he  regards  the  subject. 

But,  do  you  ask,  shall  the  sinner  neglect 
to  pray,  and  to  perform  the  other  external 
duties  of  religion?  I  answer,  no;  he  is 
neither  to  neglect  to  fray,  nor  repent. — 
He  is  to  perform  every  duty,  whether  it 
relates  to  external  acts,  or  to  the  feelings 
of  the  heart,  "  noui;''^  but  to  perform  them 
allj  in  the  exercise  of  penitence  for  sin,  and 
love  to  the  character  of  God.  This  is 
what  God  demands  of  every  sinner,  as  a 
matter  of  present  concern.  If  he  does  not 
do  it,  with  this  feeling,  he  is  adding  mock- 
ery to  rebellion;  and  there  is  ground  for 
fearful  apprehension,  that  God  will  not  bear 
it  long!  And  dare  you  risk  the  issue  of 
the  controversy,  fellow  sinner,  for  another 
hour?  O  will  you  not  now,  drop  the  weap- 
ons of  your  rebellion,  and  fall  at  the  feet 
of  mercy,  in  penitence  for  your  sins?  I 
pause  for  a  reply.        ♦         ♦         ♦        * 


46  THE    DEMANDS    OF   THE    GOSPEL. 

2.  The  second  requirement,  which  is 
made  as  a  condition  of  salvation,  proposed 
to  our  notice,  is  Faith.  This  term  means 
trusty — and  hence,  faith  in  Christ,  is  trust 
in  him;  or  a  resting  on  the  merits  and  effi- 
cacy of  his  atonement,  alone,  as  the  ground 
of  our  acceptance  with  God.  It  is  seen, 
from  this  statement,  that  Christ  is  the  great 
object  of  evangelical,  or  saving  faith. — 
Hence,  the  force  of  the  apostle's  language, 
as  containing  the  substance  of  his  preach- 
ing; "  Testifying  both  to  the  Jews,  and  also 
to  the  Greeks,  repentance  toward  God,  and 
faith  TOWARDS  our  Lord  Jesus  Christ." — 
Christ  has  stepped  in,  between  the  sword 
of  justice,  and  the  sinner;  and  by  the  sac- 
rifice of  himself,  has  made  it  consistent  with 
God  to  pardon  all  Avho  repent  of  sin,  and 
believe  in  him.  If  saved,  therefore,  they 
must  be  saved  by  him;  or  by  virtue  of  what 
he  has  done;  must  be  dependent  on,  and 
indebted  to  him  for  salvation;  must  be 
saved  for  his  sake. 

From  what  has  already  been  said,  it  is 


REPENTANCE.  47 

evident  that  we  cannot  rest  upon  any  duty, 
or  obedience  of  ours,  as  the  ground  of  our 
pardon,  and  acceptance.  This  obedience 
is  just  what  we  should  have  been  under 
obligation  to  render,  if  we  had  never  incur- 
red the  penalty  of  the  law  for  sin.  To 
build  our  hope  of  heaven  on  this,  would, 
obviously,  be  building  it  on  the  sand.  But 
to  rest  our  hope,  and  our  souls,  on  the 
atonement  of  Jesus  Christ,  as  the  ground 
of  our  acceptance  with  God,  is  believing 
on  him,  as  the  Gospel  demands.  This  is 
the  corner-stone,  on  which  it  is  safe  to  build 
for  eternity.  This  is  what  Christ  meant, 
when  he  said,  "  I  am  the  way^  "  No  man 
cometh  to  the  Father  but  by  me."  Now,  we 
cannot  refuse  thus  to  believe  in  Christ, 
without  casting  contempt  on  the  provision, 
which  God  has  made  for  our  salvation,  and 
rejecting  the  only  overtures  of  mercy,  that 
will  ever  reach  us.  It  is  no  wonder,  there- 
fore, that  the  declartion  should  be  so  expli- 
cit; "  He  that  believeth  shall  be  saved;  but 
he  that  believeth  not  shall  be  damned." 


48  THE    DEMANDS    OP   THE    GOSPEL. 

These  are  the  duties,  my  dear  reader, 
demanded  as  a  condition  of  salvation. — 
Perform  them — repent  of  sin,  and  believe  on 
the  Lord  Jesus  Christ, — and  you  are  a  Chris- 
tian. Refuse  to  do  this,  and  you  are  not 
only  not  a  Christian,  but  a  candidate  for  all 
that  woe,  which  God  will  pour  out,  without 
mixture  on  all  the  finally  impenitent.  God 
is  waiting  for  your  compliance.  O  will 
you  not 

"  Seize  the  kind  promise  while  it  waits, 
And  march  to  Zion's  heavenly  gates; 
Believe,  and  take  the  promised  rest, 
Obey,  and  be  forever  blesti" 


LETTER    111. 


ON    GRIEVING    THE    SPIRIT. 


THE  MANNER  IN  WHICH  THE  SPIRIT  MAY  BE  GRIEVED. 

To  decide,  intelligently,  in  what  way 
the  Spirit  may  be  grieved,  and  learn  where 
the  danger  lies,  it  is  necessary  to  ascertain 
what  the  Spirit  would  lead  us  to  do;  and 
this  brings  us  back  to  the  point — the  ground 
for  the  necessity  of  the  Spirit's  influence, 
to  lead  the  sinner  to  repent.  It  is  the  per- 
verseness,  the  obstinacy  of  the  sinner,  and 
his  unwillingness  to  yield  his  heart  to  God. 
This  is  so  great,  that,  left  to  himself, 
not  a  single  child  of  apostate  Adam  would 
ever  comply  with  the  conditions  of  mercy. 
This  does  not  touch  the  capacity  of  the 
sinner,  to  comply.     That  remains  entire. 


60  ON    GRIEVING    THE    SPIRIT. 

But  he  will  not  comply.  And  it  is  not  in 
the  power  of  truth,  alone,  urged  by  the 
highest  eloquence  of  men,  or  of  Gabriel, 
that  could  ever  make  the  sinner  yield,  or 
subdue  his  obstinacy.  Hence,  when  re- 
generated, men  are  said  to  be  "  born  not  of 
blood,  nor  of  the  will  of  the  Jlesh,  nor  of  the 
will  of  man,  but  of  God."  In  other  pla- 
ces they  are  said  to  be  "  born  of  the  Spir- 
it," because  it  is  by  the  Spirit,  that  their  ob- 
stinacy is  subdued,  and  they,  brought  to 
the  foot  of  the  cross.  And  there  is  noth- 
ing but  the  Spirit,  that  will  do  this.  He 
does  not  impart  any  new  faculty  or  power, 
but,  simply,  makes  them  iDilling.  And 
this  is  just  what  they  ought  to  have  been, 
and  might  have  been,  v/ithout,  so  far  as 
power  is  concerned,  but  loould  not.  When 
willing^  i.  e.  when  they  have  a  disposition 
for  it,  repentance  is  easy,  and  the  whole 
controversy,  is  ended.  Now,  this  is  what 
the  Spirit  would  lead  every  sinner  to  do. 
And  this  is  the  point,  towards  which,  he  is 
urging  them,  when  he   strives.      It  is  to 


ON    GRIEVING    THE   SPIRIT.  51 

lead  them  to  give  up  the  controversy  with 
God,  and  submit,  on  the  terms  of  the  Gos- 
pel. And  the  Spirit  is  sincere  in  this,  and 
God  is  sincere,  in  giving  the  Spirit  for 
this  purpose.  "  As  I  live,  saith  the  Lord 
God,  I  have  no  pleasure  in  the  death  of  the 
wicked,  but  that  he  turn  from  his  ways 
and  live.  Turn  ye,  turn  ye,  for  why  will 
ye  die."  Now  to  grieve  the  Spirit,  is  to 
resist  his  influences,  and  refuse  to  comply 
with  the  conditions  of  the  Gospelj  or  to 
refuse  to  do  just  what  the  Spirit  would  per- 
suade us  to  do.  This  is  the  way,  in  which 
the  Spirit  may  be  grieved,  by  the  sinner. 

But  there  is  danger  in  grieving  the  Spir- 
it. God  has  said,  "My  Spirit  shall  not 
always  strive  with  man."  There  is  some- 
thing deeply  impressive  in  the  terms  of  this 
declaration.  The  word  "  strive,"  seems  to 
denote  a  kind  of  conflict.  The  nature  of 
this,  is  evident  from  what  has  been  said 
above.  The  Spirit  would  lead  the  sinner 
to  a  compliance  with  the  terms  of  mercy; 
while  the  sinner  is  holding  back,  and  re- 


52  ON    GRIEVING    THE    SPIRIT. 

fusing  to  yield, — hence,  the  strife.  There 
would  be  no  striving^  if  the  sinner  were 
ready  to  do  his  duty,  when  the  Spirit  was 
given  to  him, — any  more,  than  there  is, 
when  a  parent  takes  a  child  by  the  hand,  to 
lead  him  to  another  apartment,  and  the 
child  goes  cheerfully.  But  the  moment  the 
child  should  begin  to  hold  back,  would 
commence  the  strife^ — the  parent  drawing 
one  way,  and  the  child,  the  other.  God 
gives  his  Spirit  to  strive  with  men.  Why 
does  he  not  withdraw  it,  and  leave  the  re- 
sisting sinner  to  his  own  chosen  way?  He 
does,  reader,  sometimes  do  this ;  and  he 
gives  the  warning,  in  the  declaration  just 
alluded  to  :  "  My  Spirit  shall  not  always 
strive  with  man!"  This  fearful  truth  he 
has  often  illustrated  by  facts.  To  a  few 
of  these,  only,  can  I  allude,  at  the  present 
time. 


ANCIENT    SINNERS. 

The  closing  scene  of  the  antediluvian 


ANCIENT    SI.MNER3.  53 

history,  stands  out  in  bold  relief,  as  fur- 
nishing an  illustration  of  this  truth.  It  was 
in  direct  reference  to  them,  that  God  made 
the  declaration  just  cited.  The  period  of 
the  Spirit's  striving,  and  God's  waiting, 
came, — the  measure  of  their  iniquities  was 
full,  and  God  swept  them  from  the  stage 
of  existence  by  a  mighty  flood.  The  over- 
throw of  the  cities  of  the  plain,  furnishes 
another  illustration.  When  God  had  de- 
termined to  wait  no  longer,  they  met  with 
a  fearful  doom,  which  but  faintly  prefigured 
those  final  flames  of  divine  wrath,  to  Avhich 
they  are  destined,  in  the  coming  world. — 
Look  at  Pharaoh  too, — at  the  means  which 
God  used  to  lead  him  to  yield  to  His  de- 
mands,— at  the  manner  in  Avhich  those 
were  all  abused  and  perverted,  and  by  their 
abuse  and  perversion,  how  he  braced  him- 
self up,  to  a  continued  resistance  to  the 
heavenly  mandate,  till  God  buried  him,  and 
his  hosts,  in  the  depths  of  the  sea!  God 
may,  for  wise  reasons,  wait  for  a  time:  but 
the  sinner  can  have  no  assurance  of  his 


54  ON    GRIEVING    THE    SPIRIT. 

continuing  to  wait.  Felix  too,  is  another 
instance  in  point.  Look  at  him,  trembling 
under  the  searching  influence  of  truth,  as 
urged  by  the  ambassador  of  Christ.  One 
would  have  said,  '  thou  art  not  far  from  the 
kingdom  of  God.'  The  Spirit  was  striving, 
but  he  Avould  not  yield.  He  did  not  intend 
to  abandon  the  subject  entirely; — but  mere- 
ly to  postpone  it,  till  a  convenient  opportu- 
nity. With  this  plea,  so  plausible,  that  it 
served  to  hush  the  voice  of  conscience,  he 
grieved  the  Spirit  to  make,  probably,  a  final 
departure,  and  he  was  left  to  the  dominion 
of  his  sins.  How  many  a  trembling,  hesi- 
tating, delaying  sinner,  ought  to  be  warn- 
ed, by  this  history,  of  the  danger  of  griev- 
ing the  Spirit  to  leave  him,  by  a  postpone- 
ment of  his  submission  to  God,  for  a  single 
day,  or  hour.  "  My  Spirit  shall  not  always 
strivel" 


SOLEMN  Warnings, 
But  a  multitude  of  facts  of  modern  date, 


SOLEMN    WARNINGS.  55 

might  be  quoted,  illustrative  of  the  same 
point.  Read  the  Tract,  "  duench  not  the 
Spirit,"  and  you  will  learn  the  history 
of  an  aged  sinner,  who,  while  under  the 
strivings  of  the  Spirit,  had  often  promised, 
at  some  fixed,  future  time,  that  he  would 
attend  to  the  subject  of  religion; — but,  it 
was  postponed  from  time  to  tim.e,  until, 
when  he  was  laid  upon  his  dying  bed,  he 
found,  that  that  often  grieved  Spirit  had 
abandoned  him  forever;  and  then,  O  how 
he  urged  his  grand  children,  to  take  warn- 
ing by  his  example,  not  to  put  off  the  sub- 
ject of  religion  to  a  future  period. 

A  young  lady  in  a  certain  town  in  New- 
England,  about  the  time  of  the  visit  of  La- 
fayette to  this  country,  had  her  attention 
aroused  to  the  subject  of  her  soul's  con- 
cerns, and  was  deeply  anxious,  in  a  time 
of  general  awakening,  around  her.  But 
like  many  others,  she  lingered.  The  na- 
tion's guest  was  to  visit  this  town,  and 
it  was  feared,  by  the  people  of  God,  that 
it  would  prove  detrimental  to  the  state  of 


66  ON    GRIEVING    THV:    SPIRIT. 

religious  feeling;  and  there  were  strong, 
and  earnest  entreaties,  to  the  God  of  prayer, 
that  this  result  might  be  prevented.  But 
on  the  morning  of  this  day,  the  young  lady, 
mentioned,  seemed  much  distressed  respect- 
ing what  she  should  do,  in  relation  to  wit- 
nessing the  honors  that  should  be  public- 
ly paid  to  the  distinguished  benefactor  of 
the  country.  She  felt  that  they  Avould  not 
be  adapted  to  deepen  her  religious  anxiety, 
and  she  was  afraid  of  the  result;  but,  on 
the  other  hand,  curiosity  was  excited  to  see 
the  person,  whom  the  country,  so  delighted 
to  honor;  and  the  enquiry  was  very  natural, 
ought  we  not  to  show  our  gratitude  to  this 
generous  benefactor;  and  if  so,  can  there  be 
any  harm,  in  appropriating  the  day  to  such 
a  laudable  object?  Her  decision  was  form- 
ed,— and,  to  a  young  lady  in  the  room, 
she  remarked,  with  a  more  brightened 
countenance  than  she  had,  for  some  time 
worn,  "I  have  determined  to  lay  aside 
my  seriousness  for  to-day,  and  enjoy  the 
visit  of  Lafayette."     She  had  but  just  an- 


SOLEMN    WARNINGS.  57 

nounced  her  purpose,  when,  on  turning  to 
leave  the  room,  she  fell,  gasped,  and  expir- 
ed!! "  My  Spirit  shall  not  always  strive 
with  man!" 

In  another  town,  lived  an  amiable  young 
lady.  In  the  year  1822,  a  powerful  revival 
of  religion  visited  that  place;  and  in  the 

early  part  of  it,  the  attention  of  C 

was  called  up  to  the  subject  of  religion. 
For  a  few  days  she  was  deeply  distressed. 
But  this  was  not  of  long  duration.  It  was 
soon  evident  that  she  had  dismissed  her 
anxiety,  and  with  it,  all  her  seriousness. 
A  sister  of  her's  became  a  hopeful  subject 

of  grace,  while  C had  grieved  away 

the  Spirit,  and  w^as  evidently  abandoned 
by  this  heavenly  visitant.  Her  whole  at- 
tention was  now  directed  to  dress,  fashions, 
parties.  &c.  This  continued  for  some  two 
years,  or  more.  About  this  time,  her  health 
began  to  decline, — but  it  produced  no  symp- 
toms of  seriousness.  And  it  is  recollected, 
that,  at  a  third  service,  one  Sabbath  after- 
noon,— attired  in  the  most  splendid  man- 


58  ON    GRIEVING    THE    SPIRIT. 

ner,  she  made  her  appearance,  and,  after 
seating  herself  in  a  conspicuous  place, 
threw  off  her  bonnet,  and  displayed  a  head- 
dress of  curls,  ribbons,  &c.,  in  extravagant 
profusion,  which  attracted  the  attention  of 
almost  every  individual  present.     And  this 

was  the  last  meeting  that  poor  C 

attended!  Her  health  declined  rapidly, — 
but  her  mind  was  steeled  against  the  influ- 
ence of  truth, — and  a  consideration  of  her 
own  precious,  and  immortal  interests; — 
nay,  she  -was  obviously  opposed  to  have 
the  subject  introduced,  in  conversation. — 
In  this  state,  her  minister  visited  her,  and 
pressed  truth,  faithfully,  upon  her  attention: 
but  without  the  least  effect.  He  turned 
down  the  leaves,  of  two  or  three  Hymns, 
which,  he  requested  she  would  have  read 
to  her,  after  he  had  gone.  But  the  minis- 
ter had  no  sooner  left  ihe  room,  than  she 
directed  her  sister, — "turn  up  those  leaves 
for  I  do  not  wish  to  hear  any  of  his  hymns." 
Her  sister,  who  had  became  a  hopeful  sub- 
ject  of   grace,  during  the  revival,    often 


SOLEMN   WARNINGS.  59 

plead  with  her,  when,  confined  to  her  sick 
and  dying  bed,  she  was  making  her  plans 
about  new  dresses,  &c., — to  think  of  her 
soul,— and  giv^e  up  her  heart  to  God.  But 
tears  were  shed,  and  entreaties  made  in 
vain — except  to  excite  the  opposition  of 
her  heart.  God  seemed  to  have  said,  "  she 
is  joined  to  her  idols,  let  her  alone."  In 
this  state  she  remained  while  capable  of 
expressing  any  feeling,  or  consciousness. 
There  seemed  no  relenting,  no  tender  mo- 
ment,— so  far  as  could  be  ascertained.  The 
writer  was  providentially  present,  during  a 
part  of  her  dying  struggles, — and,  at  the 
request  of  the  family,  prayed  for  her  de- 
parting soul, — while  some  were  wring- 
ing their  hands  in  anguish,  and  all  the 
family  were  sobbing  out  their  griefs.  But 
whether  she  was  conscious  of  the  offering 
of  the  prayer,  is  not  known.  She  strug- 
gled for  breath  a  little  longer,  and  died!!! 
We  have  no  wish  to  lift  the  curtain  that 
separates  the  present,  from  the  future.  But 
there  is   enough,  in  this  brief  history,  to 


60  ON    GRIEVING    THE    SPIRIT. 

sound  a  note  of  warning,  in  the  ear  of  every 
awakened  sinner,  "  Grieve  not  the  Spirit!" 

•'  God's  Spirit  will  not  always  strive, 
With  hardened,  self-destroying  man; 
Ye,  who  persist  his  love  to  grieve, 
May  never  hear  his  voice  again  "! 

In  another  town,  in  a  time  of  revival, 
the  attention  of  a  young  lady  was  called 
up  to  the  subject  of  religion,  and  she  ap- 
peared deeply  impressed  with  a  view  of 
her  guilt,  and  danger.  But  the  father, 
though  a  nominal  professor,  was  hostile  to 
the  work;  and,  perceiving  the  effect  upon 
the  mind  of  his  idolized,  and  only  daugh- 
ter, forbade  her  attending  the  meetings. — 
But  her  distress  continued,  and  he  sent  her 
from  the  place,  for  the  purpose  of  diverting 
her  attention  from  this  subject,  by  ming- 
ling in  the  society  of  those  who  were  in- 
different; but  she  returned  home,  as  unhap- 
py as  she  went  away.  His  next  expedi- 
ent was,  to  induce  her,  to  give  up  her  seri- 
ousness, and  join  a  party  of  pleasure,  by 


SOLEMN    WARNINGS.  61 

promises.  For  this  purpose,  he  made  her 
an  offer  of  the  most  splendid  dress,  which 
he  could  procure;  together  with  its  corres- 
ponding appendages,  and  et  ceteras,  if  she 
would  banish  her  melancholy,  and  try  to  be 
happy.  After  some  hesitation  she  consented 
to  the  proposal,  and  received  from  her  father, 
all  that  he  had  promised,  and  dismissed  her 
seriousness  effectually.  But  by  and  by, 
Emily,  (for  so  w^e  shall  call  her,)  was  laid 
upon  a  bed  of  sickness.  Medical  skill  was 
called  to  her  relief;  but  the  disease  baffled 
all  its  efforts.  And  it  was  soon  apparent, 
that  Emily's  end  was  near.  One  day,  she 
requested  her  nurse  to  bring  that  new  dress, 
and  its  accompaniments  into  her  room,  that 
she  might  see  it.  It  w^as  done  as  request- 
ed, and  after  having  it  placed  upon  a  chair, 
she  sent  for  her  father  into  the  room.  He 
came;  when  his  idolized,  dying  daughter 
addressed  him,  with  an  energy,  and  solem- 
nity, which  showed  that  she  felt  what  she 
said;  "  There  father,"  said  she,  (pointing 
to  the  splendid  dresses  of  his  procuring,) 


62  ON    GRIEVING    THE    SPIRIT. 

"  THERE  IS  THE  PRICE  OF  MY  SOUl!       FoI  the 

sake  of  enjoying  that^  I  grieved  the  Spirit 
away  from  my  heart  forever,  and  now  I  am 
dying  without  an  interest  in  Christ,  and 
am  lost^  LOST,  forever!"  This  is  only  the 
substance  of  her  dying  appeal.  But  O!  does 
it  not  say  in  the  ear  of  every  delaying  sin- 
ner, "  My  Spirit  shall  not  always  strive?" 

"  Hath  something  met  thee  in  the  path, 

Of  worldliness,  and  vanity; 
And  pointed  to  the  coming  wrath, 

And  urged  thee,  from  that  wrath  to  flee? 

"  Sinner, — it  was  a  heavenly  voice; — 
It  was  the  Spirit's  gracious  call; 

It  bade  thee  make  the  better  choice. 
And  haste  to  seek  in  Christ  ihine  all. 

"  Spurn  not  the  call  to  hfe  and  light. 
Regard,  in  time,  the  warning  kind; 

That  call,  thou  may'st  not  always  sUght, 
And  7jet  the  gate  of  mercy  find! 

"  Sinner,— perhaj)s  this  very  day. 
Thy  last  accepted  time  may  be; 

O!  shouldst  thou  grieve  him  noio  away, 
Then  hope  maij  never  beam  on  thee!" 


"  THERE    IS    THE    PRICE    OF    MY    SOUlI" 


SOLEMN    WARNINGS.  65 

From  what  has  been  said,  upon  this  sub- 
ject, it  must  be  obvious,  that  when  the 
Spirit  strives  with  a  sinner,  it  is  a  solemn 
Crisis  in  the  history  of  his  being!  God  is 
employing  his  last  means,  to  bring  him 
to  the  foot  of  the  cross, — the  last,  in  point 
of  kind^ — as,  without  the  influences  of 
the  Spirit,  all  other  means  would  prove 
unavailing,  with  any  sinner; — and  it  may 
be  the  last  in  point  of  time, — may  be  the 
last  visit  of  this  heavenly  messenger,  to 
your  obdurate,  unrelenting  heart.  Is  it 
not,  then,  a  solemn  Crisis? 

"0!  should' St  thou  grieve  him  now  away," 

may  it  not, — is  there  not  danger  to  fear 
that  it  will  prove  to  be  his  farewell  visit  to 
thy  soul,  and  that,  by  this  act,  you  may  seal 
your  eternal  doom? 

But  what  adds  to  the  solemnity  of  this 
subject,  is,  the  sinner  may  have  the  Spirit 
striving  with  him,  and  yet,  not  be  sensible 
of  it;    i.  e.  he  may  be  made  serious,  and 


66  ON    GRIEVING    THE    SPIRIT. 

even  feel  a  degree  of  anxiety,  in  relation 
to  his  immortal  interests,  and  yet  not  sus- 
pect, that  this  very  state  of  feeling  is  pro- 
duced by  the  Spirit.  Sinners  are  Tiot  con- 
scious of  any  sensible,  or  almost  irresisti- 
ble impulse,  as  they  suppose  they  shall  be, 
when  the  Spirit  strives;  and  therefore,  by 
those  very  efforts,  which  they  make  to  ban- 
ish those  feelings,  they  are  grieving  the 
Spirit  to  leave  them;  and  this,  without  in- 
tending such  a  result,  because  not  aware 
that  it  is  the  Spirit  which  has  produced 
this  solicitude.  O  how  often  have  individ- 
uals, in  this  way,  without  intending  it,  put 
the  seal  to  their  final,  and  everlasting 
abandonment,  by  the  Spirit, — and  hence,  to 
their  hopeless  perdition!  If  you  postpone 
this  subject,  fellow  sinner,  a  single  day, 
or  hour,  it  is  at  a  fearful  hazard!  It  will 
grieve  the  Spirit,  and  you 

"  May  never  hear  his  voice  again!" 


LETTER.    IV. 


EVANGELICAL  REPENTANCE  AND  ITS  EVIDENCES. 


It  will  be  recollected,  that  the  definition 
which  I  have  given  of  repentance,  is,  "  a 
feeling  of  guilty  or  blame,  for  having  done 
wrong,  and  a  sorrow  for  it."  Either  of 
these  two  described  feelings  may  exist 
separately,  but  could  not  thus  constitute 
repentance.  Many  an  individual  has  been 
conscious  of  guilt,  or  blame,  in  having  per- 
formed a  certain  act,  without  being  at  all 
sorry  for  it.  This,  of  course,  could  not  be 
called  repentance.  On  the  other  hand,  it 
is  by  no  means  an  uncommon  thing,  to  be 
sorry  for  events,  which  have  occurred, 
without  any  instrumentality  of  ours;  and 
hence,  without  any  criminality  of  ours. — 
We  may  regret,  or  be  sorry  for  the  exist- 


b»  THE    EVIDENCES    OF 

ence  of  a  storm  or  tempest, — for  the  prev- 
alence of  Cholera,  or  any  other  sweeping, 
providential  scourge,  with  which  God  vis- 
its our  fallen  world,  without  feeling  that 
we  are  personally  gitilty  for  the  prevalence 
of  these.  In  this,  there  is  no  repentance. 
This  must  include  a  feeling  of  blame,  or 
criminality;  and  a  sorroic  for  the  offence,, 
because  it  is  wrong. 

If  this  definition  be  correct,  it  may  help 
us  to  form  a  proper  estimate  of  the  capa- 
city of  the  sinner,  to  obey  God's  demands, 
in  his  law.  Is  it  possible  in  the  nature  of 
the  case,  that  a  sinner  should  feel  himself 
to  blame,  for  not  doing  that,  which  it  was 
not  possible  for  him  to  do,  on  account  of 
the  vrant  of  capacity?  Suppose  he  was 
commanded  to  fly;  could  he  feel  a  crimin- 
ality, for  not  obeying  the  command?  And 
if  men  have  no  more  capacity  to  obey  God, 
than  they  have  to  fly,  they  are  no  more 
criminal  for  not  obeying,  than  for  not 
flying.  And  if  there  is  no  criminality  in 
either   case;  there  can   bo   no   repentance 


EVANGELICAL   REPENTANCE.  69 

for  either.  Repentance,  then,  it  is  obvi- 
ous, implies  the  admission,  that  we  could 
have  obeyed  God,  if  we  had  been  disposed; 
and  that  we  are  criminal,  to  the  same  de- 
gree, for  not  obeying  him.  Deny  this,  and 
you  deny  the  very  foundation,  on  which 
repentance,  from  its  own  nature,  must  be 
based;  and  annihilate  the  obligation  to 
repent.  With  this  general  statement,  in 
regard  to  the  subject,  let  me  call  your 
attention  to  some  of 


THE   EVIDENCES   OP    EVANGELICAL    REPENTANCE. 

1.  Self,  alojie,  is  condemned,  and  God 
is  justified. 

Just  so  long  as  men  attempt  to  frame 
excuses,  either  for  their  sins,  or  for  not 
giving  up  their  hearts  to  God,  do  they 
show  that  they  have  no  penitence  for  sin. 
The  moment  this  feeling  takes  possession 
of  their  hearts,  they  will  not  have  one 
word  to  say  in  extenuation.  Whoever 
may  have  been  the  occasion  of  their  fal- 


70  THE    EVIDENCES    OF 

ling  into  sin; — they  do  not  attempt  to 
divide  the  blame.  Self,  alone,  is  con- 
demned, because  they  feel  that  it  was 
their  duty  to  have  resisted  every  solicita- 
tion, and  every  temptation.  We  do  not 
believe  that  Peter  upbraided  any  one, 
but  himself,  for  his  base  denial  of  his 
Master.  Penitence  shuts  the  mouth,  that 
might  be  opened  for  such  a  purpose. 
"  Against  thee,  and  thee  only,  have  / 
sinned!"  God  is  right,  and  I  am  wrong, 
wholly  wrong. — His  law  is  holy,  just,  and 
good, — demanding  nothing  but  what  was 
right  and  reasonable, — and  the  blame,  and 
the  whole  blame,  for  not  obeying,  is  my 
own.  God  has  long  demanded  repentance, 
and  the  immediate,  and  unconditional  sur- 
render of  my  heart  to  Him,  and  I  might 
have  done  it, — and  ought  to  have  done  it; 
but  the  whole  fault,  in  not  complying,  was 
mine.  God  was  right,  and  I  was  wrong, 
wholly,  and  entirely  wrong.  This  is  the 
spirit  that  will  characterize  genuine  peni- 
tence wherever  it  exists. 


EVANGELICAL    REPENTANCE.  71 

2.  Another  evidence  of  genuine  repent- 
ance is,  the  renunciation  of  every  known 
sin.  The  war  that  God  has  waged,  and 
which  we  must  wage,  against  sin,  is  a 
war  of  extermination.  No  truce  is  to  be 
made  with  any.  As  he  who  offends  in  one 
point,  although  obedient  in  every  other, 
brings  himself  under  condemnation;  so 
he  that  clings  to  one  sin,  although  he  gives 
up  every  other,  is  still  under  condemna- 
tion; and  can  have  no  evidence  of  godly 
sorrow  for  sin.  Let  that  sin  be  as  dear, 
and  useful  to  him,  as  a  right  hand,  or  a 
right  eye,  it  must  be  given  up,  or  the  soul 
be  ruined  forever.  Just  adopt  the  princi- 
ple, that  we  may  reserve  one  sin,  for  indul- 
gence; and  we  may  another,  and  another; 
and  no  one  can  predetermine,  where  the 
line  would  eventually  be  drawn.  Besides, 
sin  is  rebellion  against  God.  To  suppose, 
therefore,  that  penitence  is  consistent  with 
holding  on,  upon  a  part  of  this  rebellion, — 
with  an  unwillingness  to  forsake  the  whole, 
— is  palpably  absurd.     If  there  is  a  single 


72  THE    EVIDENCES    OP 

sin,  then,  which  you  are  unwilling  to  give 
up,  dear  reader,  you  may  safely  take  it  for 
granted,  that  your  heart  is  a  stranger  to 
evangelical  repentance. 

3.  Another  evidence  of  repentance,  is, 
an  honest  determination  to  perform  every 
known  duty.  If  a  person  cannot  sincerely 
be  sorry  for  sin,  without  a  determination 
to  forsake  it;  so  neither  can  he  be,  for  the 
neglect  of  a  known  duty,  unless  he  deter- 
mines to  perform  it.  To  illustrate  this 
point,  let  me  state  a  simple  fact.  Several 
years  since,  in  a  time  of  revival,  the  pas- 
tor of  a  church,  in  the  course  of  his 
visits,  enquired  of  the  father  of  a  large 
family,  who  was  not  a  professor  of  relig- 
ion, how  he  felt  towards  the  subject. — 
The  reply  was  prompt; — "  I  have  a  hope, 
Sir"  Indeed!  how  long  have  you  thought 
yourself  a  Christian?  "  About  ten  years." 
And  if  you  have  so  long  thought  yourself 
a  Christian,  why  have  you  never  acknowl- 
edged Christ,  before  the  world,  and  obeyed 
His  dying  injunction,  "  this  do  in  remem- 
brance of  me?" 


1 


EVANGELICAL   REPENTANCE.  73 

"Why,  to  tell  you  the  truth,  sir,  there 
are  some  members  of  the  church,  who 
have  not  used  me  very  well, — one  of  them 

is  Dea.  S — .     He  has  conversed  with 

me  on  the  subject  of  my  hope, — and  did  not 
seem  to  think  that  I  was  a  Christian;  and,  as 
he  has  been  one  of  the  Church  Commit- 
tee, who  attend  at  the  examination  of  can- 
didates, I  knew  he  would  oppose  my  being 
admitted.  I  have  thought  of  joining  a 
church,  in  an  adjoining  town,  and  conversed 
with  the  minister  about  it,  but,  somehow, 
it  was  never  done.  And  then,  again,  I 
wanted  to  have  my  wife  come  forward 
with  me; — but  she  did  not  seem  to  see  her 
way  clear, — and,  for  ten  years,  1  have  been 
waiting  for  her; — and,  as  she  has,  recently, 
indulged  hope, — I  trust,  now,  to  have  her 
company." 

But,  said  the  pastor,  if  you  are  really  a 
Christian,  J  should  not  have  thought  these 
excuses  would  have  satisfied  you,  for  so 
long  a  time.  The  fact  that  some  oae  had 
used  you  ill, — if  that  is  the  case,  would 
4 


74  THE    EVIDENCES 

hardly  justify  your  disobeying  Christ. — 
And,  as  to  waiting  for  your  wife  to  make  a 
profession  of  religion,  that  is  a  very  mista- 
ken view  of  duty.  A  husband  may,  with 
just  as  much  propriety,  wait  for  his  wife 
to  repent,  or  love  God,  or  pray,  before  he 
would  do  it,  as  to  wait  for  her  to  get  ready 
to  make  a  profession  of  religion,  if  she  is 
not  a  Christian. 

But  to  pass  over  this  subject,  for  the 
present;  in  relation  to  your  hope;  if  it  is  a 
good  one,  it  must  have  led  you  to  do  all 
that  you  knew  to  be  duty.  A  hope  that  will 
not  lead  to  this,  will  prove  to  be  but  as  the 
spider's  web,  at  last.  Now  sir,  I  presume, 
if  you  think  yourself  a  Christian,  you  love 
the  duty  of  prayer. 

"  I  do  not  live  without  praying,  sir." 

And  I  presume,  said  the  minister,  that 
you  think  family  prayer  to  be  a  duty,  for 
every  Christian  head  of  a  family. 

"  Most  certainly,"  was  the  reply. 

I  presume,  then,  you  have  maintained 
worship   in  your  family,  that   have   been 


OF  REPENTANCE.  75 

growing  up  around  you,  since  you  think 
you  became  a  Christian? 

"Why — no — sir, — I  have  not  felt  like, 
really  praying  in  my  family." 

But,  you  think  it  lo  be  a  duly,  for  every 
Christian;  if  I  understood  you. 

"Why,  yes  sir,  I  think  it  to  be  a  duty, 
but  you  know,  we  are  none  of  us  perfect. 
— we  offend  in  many  things,  and  in  all 
come  short." 

But  do  you  not  intend  commencing  fam- 
ily worship? 

"Why,  as  to  that,  I  cannot  say,  exactly." 

But,  how,  dear  sir,  do  you  get  along  with 
a  hope  which  lets  you  live,  year  after  year, 
in  the  neglect  of  what  you  know,  and  ac- 
knowledge, lo  be,  a  Christian  duty? 

"  O,  sir,  I  pray  that  God  will  forgive  me." 

But  how  do  you  think  that  God  will 
regard  such  a  prayer?  Just  look  at  it,  for  a 
moment.  You  go,  and  tell  God,  that  you 
have  done  wrong  in  neglecting  to  pray  in 
your  family, — that  you  are  sincerely  sorry 
lor  it,  and  ask  Him  to  forgive  you.     And 


76  EVANGELICAL  REPENTANCE 

suppose  God  should  reply,  '  do  you  intend 
to  commence  family  worship  to-day?' — 
O,  no,  you  reply,  I  have  not  thought  of 
doing  it  to-day?  '  Do  you  intend  doing  it 
to  morrow?'  I  hardly  think  I  shall,  you  re- 
ply. 'Do  you  intend  ever  to  commence 
praying  in  your  family?'  'Why,  as  to 
that,  I  cannot  say  exactly.'  Now,  my  dear 
sir,  what  do  you  suppose  God  will  think 
of  such  a  prayer?  You  tell  him,  you  have 
done  wrong,  in  not  praying  thus,  and  that 
you  are  sorry  for  it, — but  yet,  at  the  same 
time,  you  do  not  intend  ever  to  perform 
that  dioty,  for  the  neglect  of  which,  you  are 
BO  sorry!  Would  such  a  prayer  be  any- 
thing less  than  "abomination,"  in  the 
sight  of  God? 

The  foregoing  is  the  substance  of  a  con- 
versation which  actually  took  place,  some . 
eight  or  nine  years  since;  and  the  individ- 
ual is,  for  aught  I  know,  in  very  much  the 
5ame  state,  that  he  was  then,  as  it  regards 
any  profession  of  religion. 

I  might  dwell  on  several  points  of  this 


AND  ITS  EVIDENCES. 


77 


narration,  but  I  introduced  it  to  illustrate  the 
truth,  that  a  determination  to  perform  every 
known  duty,  is  an  indispensible  requisite, 
as  evidence  of  genuine  repentance  for  sin. 
If  a  child  should  profess  to  be  sorry  for  not 
having  obeyed  a  reasonable  requirement, 
and  should  still  refuse  that  obedience, — no 
one  could  give  him  credit  for  sincerity. 

And  now,  my  dear  friend,  if  you  do  not 
determine  to  do  all  that  you  know  to  be 
duty, — can  you  have  any  evidence  that  you 
have  sincerely  repented  of  sin? 


LETTER   V. 

EVANGELICAL     FAITH,     AND    THE     FAITH     OF 
ASSURANCE. 


NATURE  OF  FAITH  ILLUSTRATED, 

The  faith  required  as  a  condition  of  sal- 
vation, is  commonly  called  "  evangelical 
faith."  This  has  been  defined  in  a  pre- 
vious letter.  It  is  such  a  trusting  in 
Christ  for  salvation,  as  is  implied  in  rest- 
ing the  soul  entirely,  on  the  merits  of  the 
atonement  for  pardon  and  acceptance  Avith 
God.  This,  no  one  will  do,  until  he  has 
been  led  to  feel  his  undone,  and  helpless 
condition,  as  a  sinner  against  God,  de- 
serving his  wrath  and  curse,  and  moment- 
ly exposed  to  suffer  it;  without  any  possi- 
bility  of  removing   the   penalty,  by  any 


FAITH  ILLUSTRATED.  /y 

obedience  which  he  can  render.  From 
this  condition,  Christ  offers  .to  deliver  the 
sinner,  by  virtue  of  what  he  has  done,  if 
the  sinner  will,  in  the  manner,  already  de- 
scribed, trust  himself  in  his  hands.  This 
yielding  up  the  soul  into  his  hands,  and 
resting  it  there,  for  salvation,  is  the  faith 
which  the  gospel  demands.  "  Believe  on 
the  Lord  Jesus  Christ, — He  that  believeth 
shall  be  saved." 

For  the  purpose  of  illustrating  the  na- 
ture of  this  faith,  let  me  suppose  a  case. 
A  man  is  seen  hanging  by  a  twig  on  the 
brink  of  a  fearful  precipice.  From  this 
condition,  it  is  impossible  for  him  to  extri- 
cate himself.  Nor  will  his  strength  long 
hold  out,  to  maintain  his  position;  and  if 
it  would,  the  twig  is  liable  to  break  at  any 
moment,  and  precipitate  him  into  the 
abyss  below.  While  in  this  situation,  a 
benevolent  individual  comes  to  his  relief, 
and,  extending  his  arms  underneath  him, 
says,  let  go  your  hold  now,  drop  into  my 
armSy  and  I  will  save  yon.    This  proposi- 


80  FAITH. 

tion  is  easily  understood.  But  the  man 
does  not,  at  once,  yield,  for  several  reasons. 
He  may  not  entirely  have  despaired  of 
rescuing  himself.  And  while  an  expecta- 
tion of  this  kind,  remains,  he  would  not,  of 
course,  be  anxious  to  avail  himself  of  such 
an  offer.  Or,  he  may  not  feel,  that  there  is 
any  necessity  of  complying  immediately; 
or  he  may  think  it  possible  that  the  friend 
who  makes  the  offer,  may  not  be  ahle  to 
rescue  him,  even  should  he  let  go  his  hold 
and  drop;  or  he  may  fail  to  do  it,  even  if 
able,  through  some  inadvertence.  Any,  or 
all,  of  these,  may  prevent  his  compliance. 
But  supposing  that  he  is  satisfied,  that  he 
cannot  rescue  himself,  that  he  cannot 
maintain  his  hold  much  longer,  and  that 
the  twig  may  break  at  any  moment; — 
what  now  will  prevent  his  compliance? 
'  If  I  let  go,  says  he  to  himself,  my  whole 
dependance  is  thrown  on  the  veracity,  and 
faithfulness  of  this  friend;  and  he  may 
fail  of  fulfilling  his  promise.  Between 
my  letting  go,  and  reaching  his  arms, — 


FAITH  ILLUSTRATED.  81 

there  may,  it  is  true,  be  but  a  moment^ — 
but  it  is  long  enough  to  allow  of  a  'pos- 
sibility of  failure; — for  he  may,  at  that 
very  instant  withdraw  his  arms,  and  then  I 
am  lost.  If  I  could  feel  myself  in  his 
arms,  before  I  let  go, — I  would  not  hesitate 
a  moment.'  At  the  same  time,  the  friend 
repeats  his  assurance,  '  let  go  your  hold, 
drop  into  my  arms,  now,  and  I  will  res- 
cue you.'  But  he  hesitates.  Now  why 
is  this?  Simply,  because  he  has  not  full 
confidence^  that  the  pledge  "will  be  redeem- 
ed: in  other  words,  he  does  not  fully  be- 
lieve it.  It  i^  faith  that  is  wanting.  This 
shows  just  what  faith  is.  It  is  letting  go 
the  twig,  trusting  to  the  promise.  Hence 
you  see  the  reason, — if  faith  is  to  be  tried, 
— why  the  individual  should  not  be  allow- 
ed to  feel  himself  already  in  the  arms  of 
his  friend,  before  he  quits  his  hold;  it 
would  exhibit  no  trusty — the  very  thing 
that  is  to  be  called  forth.  If  he  must  feel 
himself  out  of  danger,  before  he  will  let  go, 
does  it  not  show  an  absolute  distrust?  and 


82  FAITH. 

is  he  not,  thus,  casting  a  reflection  upon  the 
veracity  and  faithfulness  of  this  benevolent 
individual? 

But  we  may  view  this  illustration  in  an- 
other point  of  light.  Suppose  the  individ- 
ual who  makes  the  offer,  has  been  an  early 
friend,  and  benefactor  of  the  other; — re- 
ceived him  into  his  family,  adopted  him 
as  a  son, — and  kindly  nurtured  him  from 
infancy  to  manhood,  with  all  the  kind- 
ness of  a  father's  heart;  and  for  all  this, 
he  has  received  only  unkindness,  ingrati- 
tude, hostility,  and  abuse.  Efforts  to  re- 
claim him,  have  been  made,  but  have  prov- 
ed ineffectual.  Now,  after  all  this,  find- 
ing him  in  this  condition  of  exposure,  and 
brought  there  by  his  own  folly — the  pledge 
of  rescue  is  made,  if  he  will  only  '  let  go 
his  hold,  and  drop  into  the  arms  of  his  gen- 
erous, but  abused  benefactor.'  If  he  will 
now,  so  trust  in  his  word,  as  to  let  go,  and 
drop,  he  shows  that  very  kind  of  faith 
that  is  demanded  of  the  sinner,  as  a  condi- 
tion of  salvation.  "  Believe  on  the  Lord 
Jesus  Christ,  and  thou  shalt  be  saved." 


^. 


FAITH  ILLUSTRATED.  83 

The  sinner  has  been  thus  ungrateful,  and 
rebellious  against  God,  his  unwearied  Ben- 
efactor; and  has  richly  deserved  to  be  cast 
off  forever.  But  God,  in  the  person  of 
Jesus  Christ,  now  comes  forward,  and  of- 
fers to  rescue  him,  if  he  will  let  go  the 
twig,  to  which  he  is  clinging,  and  drop 
into  his  arms.  How  reasonable  the  de- 
mand {or  faith. — How  deserving  Christ  is, 
of  that  very  confidence,  which  sho\ild 
lead  the  sinner  to  let  go,  and  drop., — trust- 
ing his  soul,  wholly,  and  entirely,  to  the 
faithfulness  of  Him  who  hath  promised. — 
This  is  demanded. 

But,  suppose  the  individual  will  not  let 
go,  and  trust  himself  entirely  to  the  ve- 
racity of  his  benefactor, — and  the  entreaty 
is  urged,  "  let  go  now,  and  you  shall  be 
rescued;" — but  he  distrusts  the  promise,  he 
will  not  yield; — would  you  not  say,  that 
he  deserved  to  be  let  alone,  to  suffer  his 
fate?  And  is  the  sinner  less  guilty,  who 
will  not  believe  on  the  Lord  Jesus  Christ? 
What  a  natural  fitness  is  there,  in  the  so- 


84  FAITH. 

lemn  declaration,  "  he  that  believeth,  shall 
be  saved;  but  he  that  believeth  not  shall 
be  damnecV     Will  he  not  deserve  it? 

This  is  evangelical  faith.  Reader  have 
you  exercised  it?  Have  you  let  go  your 
hold  of  every  thing  beside,  and  cast  your 
soul  on  the  mercy,  and  faithfulness  of  Jesus 
Christ?  The  person  who  has  done  it,  is  a 
Christian.  He  who  has  not  done  it,  is  not 
a  Christian. 

Let  me  now  ask  your  attention  to  what 
is  commonly  called 

"  THE  FAITH  OF  ASSURANCE." 

The  most  simple  definition  which  I  can 
give  of  this,  is,  a  full,  unwavering  belief 
of  the  Christian,  that  he  shall  be  saved. 
This,  it  will  be  perceived,  is  distinct  from 
evangelical  faith.  It  is  possible  for  the  lat- 
ter to  exist,  without  the  faith  of  assurance, 
i.  6.,  a  person  may  have  cast  his  soul  on 
the  mercy  of  God  in  Christ,  and  yet  may 
feel  that  he  has  not  sufficient  evidence  of 


FALSE  ASSURANCE.  85 

it;  and  may,  therefore,  not  feel  assured 
that  he  shall  be  saved.  It  is  a  great  favor, 
to  have  a  gospel  assurance  that  we  shall 
be  saved.  But  it  is  not  every  kind  of  assu- 
rance of  salvation,  that  will  answer  this 
description. 

FALSE  ASSURANCE. 

1.  That  assurance  of  salvation,  which 
is  based  solely  on  the  fact  of  the  good- 
ness and  mercy  of  God,  is  not  a  gos- 
pel assurance.  That  God  is  good,  and 
merciful,  is  fully  admitted,  but  this  does 
not  prove  that  any  particular  sinner  will 
be  saved;  because  it  does  not  prove  that 
that  particular  sinner  will  repent,  and  be- 
lieve on  the  Lord  Jesus  Christ.  It  is  the 
goodness  and  mercy  of  God,  which  have 
made  salvation  possible  on  those  terms. — 
But  it  does  not  follow  of  course,  that  every 
sinner  will  comply.  They  have  not  all 
complied, — although  God  is  so  good; — and 
they  can  continue  longer,  to  stand  out,  in 


their  rejection  of  the  gospel,  just  as  they 
have  done;  and  no  one  can  say,  in  relation 
to  any  particular  individual,  that  he  will 
not  actually  die  in  that  state.  And  if  he 
does,  has  not  Christ  declared  that  he  shall, 
at  last,  be  doomed  to  go  away  into  everlast- 
ing punishment,  prepared  for  the  devil  and 
his  angels? — If  they  shall  be  eternally  ban- 
ished from  the  presence  and  favor  of  God, 
— is  there  any  thing  to  show  that  the  sinner 
will  not  be,  who  has  rejected  the  mercy  of 
God  in  the  gospel? 

2.  That  assurance  of  personal  salvation, 
is  ill  founded,  which  rests  solely  on  the 
fact  that  Christ  "  tasted  death  for  every 
man."  He  did  taste  death  for  every  man, 
but  it  was  in  such  a  way,  as  not,  of  itself, 
to  make  it  certain  that  any  would  be  sav- 
ed. The  atonement,  by  the  death  of  Christ, 
was  made,  to  render  it  proper  for  God  to 
pardon  sin;  and  He  tasted  death  for  all, 
inasmuch  as  the  door  of  mercy  is  now  open, 
in  consequence  of  that  death,  and  all  are 
invited  to  comply  with  the  terms;  and  if 


FALSE  ASSURANCE.  87 

they  do  comply,  they  will  be  saved.  But  the 
simple  fact  that  Christ  died  for  all,  does  not, 
of  itself,  insure  the  salvation  of  any;  because 
it  does  not  ensure  their  compliance  with  the 
demands  of  the  Gospel.  Whether  all  will 
comply,  is  to  be  decided  by  other  proof.  The 
spirit  of  the  text  under  consideration  is  hap- 
pily illustrated  by  another;  "  God  so  loved 
the  world,  that  he  gave  his  only  begotten 
Son,  that  whoso  believeih  in  him,  should  not 
perish,  but  have  everlasting  life."  The 
compassion  of  God  flowed  forth  towards 
a  "  world  "  of  ruined  sinners,  but  will  the 
"tcorZcZ"  be  saved  as  a  consequence  of 
this? — "  that  whoso  believeth  in  him  should 
not  perish,  but  have  everlasting  life." — 
The  fact,  then,  that  Christ  tasted  death  for 
every  man,  does  not  prove  that  every  man 
will  repent,  and  believe,  and  therefore  does 
not  prove  that  every  man  will  be  saved.  If 
your  assurance  of  salvation,  dear  reader, 
rests  solely  on  the  fact,  that  Christ  died  for 
all,  you  may  never  be  saved. 

3.  That  assurance  of  salvation,  which 


S8  FAITH. 

rests  solely  on  the   fact,  that  God  ^^  will 
have  all  men  to  be  saved,"  is  groundless. 

The  term  "  will"  here  used,  is  synony- 
mous with  willing  or  desirous.  But  the 
fact  that  God  is  willing,  or  desirous  that 
all  should  be  saved,  does  not  prove  that  all 
will  be  savedj  because  they  may  resist  all 
the  influences  which  God  will  bring,  to 
lead  them  to  repent, — and  if  they  do,  they 
will  go  down  to  death.  Besides,  God 
"  wills  "  in  the  same  sense,  or  is  %oilling  or 
desires,  that  all  should  "  come  to  the  knowl- 
edge of  the  truth,"  as  he  does,  that,  all 
should  be  saved.  But  facts  shoAv,  that  all 
have  not  come  to  the  knowledge  of  the 
truth,  and,  as  such  are  dying  continually, 
there  is  no  certainty,  that  they  ever  will, — 
the  desire  of  God  notwithstanding.  This 
proves  nothing  in  regard  to  the  result. — 
Men  are  not  very  scrupulous  in  conform- 
ing to  the  desires,  or  wishes,  of  God. — 
He  may  sincerely  desire,  that  every  sin- 
ner would  repent,  immediately;  but  he 
may  not  deem  it  wise  and  best,  to  use  all 


FALSE  ASSURANCE.  89 

that  influence,  which  the  perverseness,  and 
obstinacy  of  man  render  necessary,  to  se- 
cure the  result.  Rather  than  do  this,  he 
may  deem  it  best  to  leave  them  to  their  own 
refusal. 

4.  That  person  who  rests  his  assurance 
of  salvation,  on  the  bare  fact  that  God 
does  not  "  take  pleasure  in  the  death  of 
the  wicked,"  has  no  foundation  at  all  for 
it. 

A  Judge  may  not  take  pleasure  in  the 
death  of  a  criminal,  but  he  may  pass  the 
sentence  of  the  law,  notwithstanding,  and 
order  its  execution.  But  to  test  the  princi- 
ple, on  which  this  assurance  is  built;  viz. 
that  if  God  does  not  take  pleasure  in  the 
death  of  the  sinner,  he  will  not  die  eternal- 
ly;— it  may  be  remarked,  that  God  either 
does,  or  does  not,  take  pleasure  in  sin.  If 
he  does,  where  is  his  holiness?  Can  it  be 
shown  that  he  possesses  it,  any  more  than 
wicked  men,  or  devils,  who  take  pleasure 
in  sin?  But,  if  he  does  not  take  pleasure 
in  sin,  then,  according  to  the  argument, 


90  FAITH. 

there  is  no  such  thing  as  sin,  in  existence. 
Again,  God  either  does,  or  does  not,  take 
pleasure  in  the  present  suffering  of  his 
creatures.  If  he  does,  he  is  a  malevolent 
Being.  If  he  does  not,  then,  according  to 
this  argument  for  assurance,  there  is  no 
such  thing  as  present  suffering,  and  pain! 
Because,  if  God  does  not  take  pleasure  in 
an  event,  it  will  not  take  place.  What  an 
admirable  method  this  would  be,  to  get  rid 
of  all  the  present  suffering  and  pain,  that 
afflict  humanity.  Is  not  the  argument 
just  as  conclusive,  in  the  one  case,  as  in 
the  other?  Does  it  appear  certain,  then, 
dear  reader,  that,  if  God  does  not  take 
pleasure  in  the  death  of  the  wicked,  none 
of  them  will  perish  in  their  sins? 

5.  Is  that  assurance  of  being  saved,  a 
gospel  assurance,  that  rests  solely,  upon 
the  fact,  that  God  has  power  to  convert, 
and  save  all  men? 

The  fact  that  he  has  power  to  convert 
any  individual  sinner,  does  not  prove  that 
he  will  convert  him^  any   more  than  the 


i^ALSE  ASSURANCE.  91 

fact  that  God  can  annihilate  him,  proves 
that  he  will  do  it.  He  may  have  wise  and 
benevolent  reasons  for  not  exerting  power, 
which  he  could  exert;  whether  he  has  dis- 
closed, or  ever  will  disclose  them  to  us,  or 
not.  He  will  do  all  that  He  judges  wise 
and  best,  to  bring  sinners  to  lay  down  the 
weapons  of  their  rebellion;  and  he  will  do 
enough  to  stop  the  mouth  of  every  sinner, 
at  the  day  of  judgment,  who  remains  im- 
penitent. And  God,  we  have  no  reason  to 
doubt,  would  be  better  pleased  with  the 
conduct  of  men,  if  they  would  all  repent, 
and  love  him,  with  the  means  of  grace 
which  they  have,  than  he  is,  with  the  con- 
tinued impenitence,  and  final  perdition  of 
any.  But  that  he  can  do  more  for  any, 
does  not  prove  that  he  will, — any  more 
than  the  fact,  that  he  can  do  more  to  make 
them  rich,  and  happy,  proves  that  he  will  do 
it.  Who,  then,  would  be  willing  to  risk 
his  assurance  of  reaching  heaven,  at  last, 
on  the  mere  fact,  that  God  has  power  to 
convert  and  save  all  men?     Is  it  not  possi- 


92  FAITH. 

ble,  that  he  may,  at  last,  say  to  some 
Because  I  have  called  and  ye  have  refus- 
ed; T  have  stretched  out  my  hand,  and  ye 
have  not  regarded,  therefore,  I  will  laugh  at 
your  calamity,  I  will  mock  when  your  fear 
cometh?" 


GOSPEL   ASSURANCE. 

But,  a  gospel  assurance  of  salvation,  is 
based  upon  good  evidence  that  the  person 
has  complied  with  the  terms  of  the  gos- 
pel, and  is,  in  fact,  a  real  Christian;  and 
also,  on  the  definite,  and  unambiguous 
pledge  of  God,  in  his  word.  As  this  assu- 
rance rests,  in  the  first  place,  on  evidence 
of  being  a  Christian,  of  course,  it  would  be 
strong,  or  weak,  just  in  proportion  to  the 
fulness,  or  scantiness  of  this  evidence. — 
On  the  subject  of  evidence,  too,  a  person 
may  mistake.  He  may  think  himself 
a  Christian,  when  he  is  not,  in  fact;  and 
may,  on  the  other  hand,  sometimes  con- 
clude that   he  is    not  a  Christian,  when 


GOSPEL   ASSURANCE.  93 

he  is;  owing  to  the  manner  in  which  he 
looks  at  evidence,  at  the  time.  The  meth- 
od of  obtaining  a  well-grounded  assur- 
ance, according  to  this  view,  is,  to  live 
so  holy,  and  devoted  a  life,  that  there  shall 
be  no  room  to  doubt  the  fact  of  being  a 
Christian.  Let  a  person  do  this, — and  he 
really  a  Christian,  and  his  assurance  of 
being  saved  the7i^  rests  on  the  simple  truth 
of  God.  "  There  is,  therefore,  no  condem- 
nation to  them  which  are  in  Christ  Jesus, 
who  walk  not  after  the  flesh,  but  after  the 
Spirit."  "My  sheep,"  says  Christ,  him- 
self, "  hear  my  voice,  and  I  know  them,  and 
they  follow  me,  and  /  give  unto  them  eter- 
nal   life,   AND    THEY    SHALL    NEVER  PERISH.'' 

The  truth  is,  the  sheep  of  Christ  may  some- 
times wander,  and  need  to  be.  chastised 
back  to  the  fold,  but  they  never  become 
goats! — they  remain  sheep  all  the  \oay  to 
Heaven:  and  the  Shepherd's  pledge  is, 
"  they  shall  never  perish."  Is  not  here 
ground  for  assurance,  firmer  than  the  "  ev- 
erlasting hills?"     It  is   not  because  they 


94  EVANGELICAL    FAITH. 

cannot  sin, — and  continue  in  sin  till  they 
die;  but  they  will  not,  because  they  will 
be  "  kept  by  the  power  of  God,  through 
faith  unto  salvation." 

These,  reader,  are  the  grounds  of  assu- 
rance; the  assurance  of  salvation  taught 
in  the  Bible.  You  see  that  it  is  a  Scrip- 
tural doctrine.  And  it  is  the  duty,  and 
privilege,  of  every  Christian  so  to  live, 
that  he  may  have  this  assurance.  Nor  is 
it,  as  some  suppose,  a  dangerous  doctrine, 
adapted  to  lead  to  carelessness  and  licen- 
tiousness. The  fact  is,  if  a  person  were 
to  give  loose  to  vicious  appetites  and  pas- 
sions, on  the  assumption  that  he  is  a  Christ- 
ian, and  therefore  cannot  fail  of  heaven; 
he  would  furnish  the  most  unequivocal 
evidence  that  he  is  an  utter  stranger  to  the  • 
religion  of  the  Gospel.  The  characler  of 
those,  for  whom  "  there  is  now  no  condem- 
nation," is  described, — they  "  walk  not  af- 
ter the  flesh;  but  after  the  Spirit."  Let 
no  man  therefore  deceive  himself. 

To  sum  up  the  whole;  from  what  has 


GOSPEL    ASSURANCE.  95 

been  said,  it  is  evident  that  I  may  know, 
if  I  am  a  Christian,  that  I  shall  be  saved; — 
and  if  I  can  know  that  I  am  a  Christian, 
then  I  can  know  that  I  shall  he  saved. — 
But  I  cannot  know  that  I  arn  a  Christian, 
unless  I  lead  a  life  devoted  to  God;  and 
hence,  without  such  a  life,  I  cannot  have 
assurance  that  I  shall  be  saved. 


LETTER  VI. 


PRAYER. 


This  is  one  of  the  most  interesting 
facts  in  the  history  of  a  new  born  soul;  and 
I  had  almost  said,  one  of  the  very  first  ex- 
ercises. Others  may  pray,  but  the  prayers 
of  the  real  Christian,  only,  are  acceptable 
to  God;  because  he,  only,  has  the  feelings 
which  God  approves.  Having  called  your 
attention,  in  the  two  preceding  letters,  to 
the  subjects  oi  repent  mice  ^  and  faith,  it  is 
thought  that  the  most  appropriate  place  for 
the  consideration  of  the  subject  of  prayer, 
is  the  present  communication;  and  then 
we  shall  be  prepared,  to  consider,  in  con- 
nection, the  subject  of  benevolent  effort, 
as  concluding  the  brief  hints  which  I  in- 
tend, at  present,  to  suggest. 


PRAYER.  97 

In  relation  to  prayer,  the  most  simple 
definition  is, 

"  Prayer  is  the  souPs  sincere  desire, 
Unuttered,  or  expressed." 

It  is  the  desire  of  the  heart,  ascending 
to  God,  whether  in  the  use  of  words,  or 
without  them.  Nothing  else  is  prayer. — 
Men  may  have  forms,  and  repeat  them;  or 
may,  without  forms,  make  use  of  the  most 
elegant  extempore  language,  in  the  form  of 
addresses  to  God,  without  praying  at  all. 
If  the  language  made  use  of,  expresses  the 
desires  of  their  hearts,  it  is  prayer.  If  not, 
it  is  solemn  mockery — and  would  be  abom- 
ination in  the  sight  of  God.  How  much 
sin,  must  have  been  committed,  in  the 
professed  addresses  to  God,  even  of  those 
who  claim  to  be  Christians!  How  often 
does  the  judgment  dictate  the  language 
used,— -instead  of  the  feelings  of  the  heart? 
The  language  expresses  what  we  know  we 
ought  to  desire,  rather  than  what  we  do 
desire.     This  is  not  prayer. 


98  PRAYER. 

Hence,  it  will  be  seen  that  there  may- 
be a  wide  difference  between  asking  God 
for  blessings,  and  praying  for  them.  We 
may  desire  the  things  asked  for;  but  we 
may  ask  for  things  which  we  do  not  desire. 
So  God  may  grant  us  blessings  which  we 
desire,  and  yet  not  grant  the  particular 
things  asked  for.  A  hungry  child  comes 
to  your  door,  and  asks  for  bread., — but  he 
desires  food  of  any  kind,  adapted  to  his 
necessities.  Now,  if  you  should  not  give 
him  bread, — but  something  equally  good, 
or  better  for  him;  although  you  would  not 
give  him  what  he  asked  for;  yet  you  would, 
what  he  desired;  for  he  asked  for  bread;  but 
he  desired /ooq5  of  any  suitable  kind: — and 
as  he  has /ood,  he  has  just  what  he  desir- 
ed. His  desire  might  include  bread;  but  it 
did  not  exclude  other  things  that  would 
answer  the  same  purpose. 

With  these  preliminary  remarks  on  the 
subject,  it  maybe  observed,  that  prayer  is 
both  a  duty  and  di privilege.  It  is  the  duty 
of  every  individual,  whether  saint  or  sin- 


PRAYER.  99 

ner.  "  I  will  therefore,"  says  the  Apostle, 
"  that  men  pray  every  where,  lifting  up  holy 
hands,  without  wrath,  and  doubting."  It 
is  not  merely  the  duty  of  Christians  to 
pray,  but  the  duty  of  "  men,"  as  men,  as 
the  subjects  of  God's  moral  government, 
and  his  dependant  creatures;  and  hence  the 
duty  of  all  men.  But  the  manner  in  which 
they  must  pray,  is  pointed  out: — "  lifting 
up  hoJy  hands,"  &c.  No  prayer  is  accep- 
table to  Him,  or  is  offered  as  he  requires, 
unless  offered  in  this  manner.  Again,  after 
making  promises  of  spiritual,  as  well  as 
temporal  blessings  to  the  Jews,  God  dis- 
tinctly asserts,  "  I  will,  yet  for  this,  be  in- 
quired of,  by  the  house  of  Israel,  to  do  it  for 
them."  But  "the  house  of  Israel,"  was  the 
whole  nation,  and  the  only  nation,  that  was 
acquainted  with  the  true  God.  It  was  thus 
made  the  duty  of  all  such,  to  plead  with 
God,  for  those  blessings,  which  he  had  ex- 
pressed his  readiness  to  bestow;  not  mere- 
ly the  duty  of  the  few,  actively  pious;  but 
the  duty  of  all  who  are  made  acquainted 


100  PRAYER. 

with  his  will.  Such  are  bound  to  pray  for 
the  blessings  of  God's  providence  and  grace, 
not  only  upon  themselves,  but  upon  others. 
I  ask  then,  reader,  whether  prayer  is  not 
your  duty?  If  you  are  a  Christian,  I  know 
you  must  admit  it.  But  if  you  are  not  a 
Christian,  is  it  not  your  duty  to  pray?  Are 
you  not  bound  to  thank  God  for  the  bles- 
sings you  receive  from  his  hand? — to  ask 
him  for  the  blessings  you  need? — both  for 
the  soul,  and  the  body?  Can  you  think  of 
his  munificent  goodness, — of  his  forbear- 
ance and  long-suffering,  and  then  of  your 
own  ingratitude,  and  multiplied  offences, 
without  feeling  that  you  ought  to  go,  and 
confess  your  sins  to  God,  and  implore  his 
pardoning  mercy?  With  so  much  guilt,  as 
you  have  contracted,  can  you  refuse  to  do 
this,  without  enhancing  that  guilt?  I  ap- 
peal, then,  to  your  conscience,  whether 
prayer  is  not  your  duty?  Admitting  that 
you  are  not  a  Christian;  that  you  do  not 
love  God,  does  this  justify  you  in  not  plead- 
ing, in  prayer,  for  this  mercy?    Can  you 


PRAYER.  101 

think  of  bringing  such  a  plea  to  the  judg- 
ment seat? — that  the  reason  why  you  nev- 
er asked  for  pardon,  was,  that  you  did  not 
love  God's  character!  Would  you  not 
shudder  at  the  thought  of  such  a  plea!  I 
ask  then,  does  the  fact  that  you  are  not  a 
Christian,  justify  you  in  your  neglect  of 
prayer?  Is  not  the  fact  that  you  have  lived 
to  the  present  moment,  without  giving 
your  heart  to  God,  a  reason  why  you  should 
pray  for  mercy?  But  let  me  not  be  under- 
stood to  recommend  impenitent  prayers; 
or  prayer  with  an  impenitent  heart.  Such 
prayers  God  reprobates,  as  "  abomination  " 
in  his  sight;  nay,  he  expressly  forbids  such 
solemn  mockery:  "  Bring  no  more  vain 
oblations."  "  When  ye  spread  forth  your 
hands,  before  me,  I  will  hide  mine  eyes 
from  you;  yea,  when  ye  make  many 
prayers,  I  will  not  hear." 

Although  it  is  the  duty  of  every  sinner, 
now  impenitent,  to  pray;  yet  he  has  no 
right  to  do  this,  or  any  thing  else,  with  an 
impenitent  heart,   but  with  penitence  for 


102  PRAYER. 

sin.  Not  only  are  the  sacrifices  of  the 
wicked  an  abomination  to  the  Lord,  but 
"  the  ploughing  of  the  wicked  is  sin,"  and 
"  the  thoughts  of  the  wicked  are  abomina- 
tion to  the  Lord."  Every  thing  he  does, 
and  says,  and  feels,  is  wrong  in  God's 
view,  because  he  has  no  regard  to  the  glo- 
ry of  his  Maker;  and  no  desire  to  please 
him.  But  what  shall  the  sinner  do?  Not 
cease  acting;  but  begin  to  act  light,  and 
begin  now!  He  is  to  love  God,  and  repent 
of  sin,  immediately;  and  in  the  exercise 
of  these  feelings,  he  is  bound  to  pray,  and 
perform  every  other  duty.  Is  not  prayer, 
then,  a  present  duty  binding  upon  every 
individual?  And  is  impenitence  any  bet- 
ter excuse  for  not  performing  this  duty, 
than  it  is  for  committing  any  other  sin?  God 
"  now  commands  all  men  every  where  to 
repent;"  and  in  the  exercise  of  this  peni- 
tence, it  is  the  present  duty  of  all  men 
every  where,  to  pray. 

Reason  would  seem  to  dictate,  that,  from 
a  sense  of  want,  and   of  dependence  on 


PRAYER.  103 

God,  prayer  would  be  the  very  method  to 
express  our  wants,  and  seek  for  needed  fa- 
vors. But  God  has  emphatically  constitu- 
ted it  the  channel  of  communication  be- 
tween him  and  his  people,  through  which, 
their  desires  ascend  to  him,  and  bring  down 
blessings,  for  the  body  and  the  soul, — for 
time,  and  for  eternity. 

The  person,  therefore,  who  refuses,  or 
neglects,  to  pray,  cuts  himself  off  from  these 
communications  of  grace  and  love  which 
God  delights  to  afford  his  people.  But 
it  is  not  only  a  duty,  but  ought  to  be  re- 
garded as  an  unspeakable  privilege,  to  unbo- 
som the  heart  to  God,  at  a  throne  of  grace. 
Love  prompts  to  this.  The  society  of  the 
friend  beloved,  is  sought  by  us;  and  as 
there  is  no  way  in  which  we  can  make  so 
near  an  approach  to  God,  and  enjoy  so 
much  communion  with  him,  as  in  prayer, 
if  we  love  him,  we  shall  feel  that  we  can- 
not be  denied  the  privilege. 

"  Prayer  is  the  Christian's  vital  breathy 
The  Christian's  native  air." 


104  PRAYER. 

Repentance  will  prompt  to  this  duty. — 
When  sorry  that  we  have  done  wrong,  in 
disobeying,  we  shall  not  feel  like  resting  a 
moment,  until  we  have  pleaded,  for  forgive- 
ness of  that  Being,  whom  we  have  offended; 
and  as  we  are  daily,  and  hourly  offending; 
so  our  heart  will  learn  the  art  oP'' praying 
ahcays,  with  all  prayer,  and  supplication 
in  the  Spirit,  and  watching  thereunto  with 
all  perseverance."  O  what  a  sweetness, 
what  a  preciousness  there  is,  in  coming  to 
a  throne  of  grace,  melted  down  in  contri- 
tion for  sin.     In  this  respect  emphatically 

"  'Tis  he  who  knows  the  worth  of  prayer, 
That  wishes  to  be  often  there." 

BvLl  faith  is  an  ingredient  in  the  feelings 
which  lead  to  a  throne  of  grace.  It  is  the 
confidence  with  which  a  child  goes  to  a 
kind,  affectionate  parent,  for  the  favors 
which  are  needed.  And  this  confidence  is 
sanctioned  by  the  requisition  of  inspiration. 
"He  that  cometh  to  God,  must  believe 
that  He  is,  and  that  He  is  the  rewarder  of 


PRAYER.  105 

them  that  diligently  seek  him."  "  Ask 
and  ye  shall  receive,  seek  and  ye  shall  find; 
knock  and  it  shall  be  opened  unto  you. 
For  every  one  that  asketh,  receiveth,"  &c. 
This  is  ground  for  the  exercise  of  faith,  in 
prayer  to  God.  Love,  penitence,  and  faith, 
then,  are  combined  in  leading  to  a  throne  of 
grace.  And  these  very  graces  are  strength- 
ened by  the  performance  of  this  duty,  and 
every  needed  blessing  is  secured.     Prayer 

*'  Gives  exercise  to  faith  and  love, 
Brings  every  blessing  from  above." 

What  an  indication  does  that  individual 
furnish  of  a  low  state,  or  want  of  piety, 
who  demands  a  distinct  and  formal  re- 
quirement to  pray  in  his  family,  or  in 
any  other  suitable  place.  It  seems  that 
he  is  determined  to  do  no  more  than  he  can 
possibly  help,  in  religious  duties,  lest  per- 
haps, he  should  be  accused  of  being  right- 
eous overmuch; — and  the  solicitude  often 
seems  to  be,— how  much  may  be  neglected 
5 


106  PRAYER. 

without  incurring  the  censure  of  disobey- 
ing a  positive  requirement!  Such  a  spirit 
will  never  fit  a  soul  for  Heaven.  To  love, 
and  serve  God,  are  not  made  the  great  bu- 
siness of  life;  but  things  to  be  attended  to, 
like  the  taking  of  medicines  in  sickness, — 
for  the  sake  of  the  benefit  to  be  derived 
from  them.  No  matter  what  such  an  indi- 
vidual's profession,  or  character,  may  be, 
otherwise,  he  ought  not  to  indulge  the 
thought  of  reaching  Heaven,  in  this  state. 
I  know  it  is  sometimes  said,  I  cannot  find 
time  to  perform  this  duty,  or  that; — but 
for  what  was  time  given  us,  but  to  perform 
the  duties  which  we  owe  to  God,  as  well 
as  to  our  fellow-men,  and  ourselves?  A 
man  might  just  as  well  plead,  that  he 
could  not  find  time  to  eat^  as  that  he  can- 
not find  time  to  pray, — to  mention  but  one 
duty  among  others.  The  truth  is,  all  such 
excuses  speak  a  language  of  no  uncertain 
character,  in  relation  to  the  piety  of  the  in- 
dividual. Prayer,  has,  with  not  a  little 
justice,  been  termed  the  "  Thermometer^^ 


I 


FUNDAMENTAL   PRINCIPLE.  107 

of  a  Christian's  piety.  Compare  your 
feelings  and  exercises,  dear  reader,  with 
what  has  been  said,  above,  and  where  on 
the  scale,  must  you  look  for  the  indication 
in  regard  to  your  condition? 


FUNDAMENTAL    PRINCIPLE, 

But  in  relation  to  prayer,  there  is  one 
fundamental  principle  which  I  cannot  for- 
bear noticing  on  the  present  occasion.  It 
is  this-,— no  appropriate  effort  for  the  at- 
taimnent  of  the  blessing  sought,  which 
God  has  put  within  our  reach,  should  he 
neglected,  when  we  pray.  In  regard  to 
temporal  things,  this  proposition  needs  no 
illustration.  A  man  is  sick,  and  prays  for 
health,  but  he  does  not  think  it  unnecessa- 
ry to  make  use  of  remedies  to  accomplish 
his  object.  Suppose  the  house  of  your 
neighbor  was  on  fire,  and  instead  of  using 
any  efforts  to  extinguish  the  flames,  where 
the  lives  of  his  wife  and  children  are  jeop- 
ardized, he  simply  kneels  down  and  prays 


108  PRAYER. 

that  God  will  put  out  the  fire.  What 
would  you  think  of  such  a  man?  Or  suppose 
a  child  falls  into  a  stream,  and  the  father,  in- 
stead of  making  any  efforts  to  rescue  him, 
prays  that  God  will  save  him  from  a  wa- 
tery grave!  What  would  be  thought  of 
the  sanity  of  that  man?  Or  what  w^ould  be 
thought  of  the  man  who  should  pray  that  God 
would  give  him  a  plentiful  harvest,  while  he 
neither  ploughs,  nor  sows!  The  principle  in 
these  supposed  cases,  which  is  obviously  vi-  . 
olated,  is  the  one  already  named.  The  ap- 
propriate means,  which  God  has  placed  with- 
in their  reach,  to  secure  the  accomplishment 
of  the  objects  prayed  for,  are  not  used,  and 
hence,  the  inconsistency  of  the  prayer.  But 
the  principle  is  not  confined,  in  its  appli- 
cation, to  prayer  for  temporal  things;  if 
prayer  be  made  for  the  conversion  of  a 
friend,  or  neighbor,  all  those  means  which 
God  has  put  within  our  reach,  to  bring 
truth  before  the  mind,  and  lead  him  to 
think  on  his  ways,  must  be  used;  or  we 
have  no  evidence  of  the  sincerity  of  our 


FUNDAMENTAL   PRINCIPLE.  109 

prayers.  Or,  if  we  pray  for  the  conversion 
of  the  world,  all  the  means  which  God  has 
placed  within  our  reach  to  send  the  Gospel 
to  every  creature,  must  be  used, — or  we 
fail  to  show  that  we  are  sincere,  in  our 
prayers. 


LETTER    VII 


BENEVOLENT    EFFORTS. 

The  grand  object  of  the  benevolent  effort 
of  the  Christian  church  is,  to  bring  men  to 
Christ.  And  this  has  high  sanction.  To 
open  the  way  for  this,  was  the  object  which 
brought  the  Son  of  God  from  heaven,  to 
assume  our  nature,  that  he  might,  in  that 
nature,  make  such  an  offering, — such  a 
sacrifice  for  sin,  that  God  could  he  just,  as 
well  as  merciful,  in  its  forgiveness,  on  con- 
dition of  repentance  and  faith.  And  hav- 
ing opened  the  door  of  mercy  to  the  lost,— 
his  last  command  to  his  disciples  was,  "go 
ye  into  all  the  world,  and  preach  the  gos- 
pel to  every  creature.*"  This  was  to  be  their 
great  business; — the  business  of  their  lives; 
— the  business  and  the  duty  of  the  church 


ON  WHOM  RESTS  THE  OBLIGATION.       Ill 

in  all  coming  ages,  until  the  knowledge  of 
the  Lord  covers  the  earth,  as  the  waters  do 
the  sea.  To  convert  men  to  Christ,  is  not 
only  the  great  object  for  which  the  Christ- 
ian ministry  has  been  instituted,  but  for 
which  the  Holy  Spirit  is  given,  to  make 
them  willing'  in  the  day  of  God's  power; 
— and  the  object  for  which  Missionary, 
Bible,  Education,  and  Tract,  as  well  as 
other  Societies,  are  instituted,  and  are  la- 
boring. It  is  the  conversion  of  sinners, — 
the  conversion  of  the  world. 


O.V    WHOM    RESTS    THE    OBLIGATION. 

The  question,  now  is,  dear  reader,  will 
you  enter  into  this  work,  and  determine, 
with  God's  blessing,  to  bring  sinners  to 
^ive  up  their  hearts  to  their  Maker? — 
Whether  you  have  ever  tasted,  and  seen 
;hat  the  Lord  is  gracious,  and  hope  that 
'jour  sins  have  been  forgiven,  or  not,  this 
s  your  duty.  I  am  aware  that  this  work 
las  generally  been  regarded,  as  belonging 


112  BENEVOLENT    EFF0RT3. 

exclusively  to  the  Church.  But  why  is 
the  Church,  any  more  exclusively,  under 
obligation  to  labor  to  convert  men,  than 
she  is  to  be  honest,  or  kind,  or  benevolent? 
I  admit,  the  command  of  Christ,  "  go  teach 
all  nations,"  was  given  to  his  disciples: 
but  this  no  more  proves  that  it  is  their  duty 
exclusively,  than  the  command  "  be  ye  mer- 
ciful," addressed  to  the  disciples,  proves 
that  none  but  Christians  are  under  obliga- 
tions to  be  merciful.  Christians  may  be 
under  peculiar  obligations  to  obey  the  in- 
junctions of  Christ;  but  this  does  not  ex- 
clude others  from  obligations  to  obey. 

The  truth  is,  God  has  laid  all  the  obli- 
gations and  sanctions  of  his  eternal  law, 
and  his  blessed  Gospel,  upon  the  conscience 
of  every  human  sinner,  whether  penitent . 
or  impenitent;  and  no  one  can  run  away 
from  these  obligations,  any  more  than  he 
can  run  away  from  the  power  and  neces- 
sity of  thinking,  or  consciousness.  It  is 
true,  that  a  right  state  of  feeling  is  sup- 
posed to  be  necessary  to  the  acceptable 
performance  of  some  of  these;   but  I  aver 


ON  WHOM  RESTS  THE  OBLIGATION.       113 

that  it  is  necessary  to  the  performance  of 
any,  and  all  these  duties.  It  is  admitted 
that  a  man  cannot  pray  acceptably,  with- 
out love  to  God,  and  penitence  for  sin;  nor 
can  he  attend  to  any  of  his  worldly  busi- 
ness, or  even  think  without  sinning,  if  he 
does  not  do  it  from  supreme  love  to  God, 
and  regard  to  his  glory.  Not  only,  are  "the 
sacrifices  of  the  wicked,  abomination  to 
the  Lord,"  but  "  the  ploughing  of  the 
wicked  is  sin;"  and  "  the  thoughts  of  the 
wicked  are  abomination."  But  what  would 
you  think  of  the  person  who  should  declare 
that  he  would  not  plough,  or  even  think! 
because  he  committed  sin,  in  not  doing  it 
from  right  motives!  If  he  sins  when  he 
prays,  without  love  to  God;  so  does  he 
when  he  ploughs,  or  thinks.  And  he  may 
just  as  wisely  resolve  to  cease  doing  the 
latter,  as  the  former.  I  ask  then,  dear 
reader,  whether  you  will  engage  in  the 
work  of  attempting  to  persuade  sinners  to 
become  reconciled  to  God?  You  cannot, 
surely,  hesitate,   because  the  work  is  not 


114  BENEVOLENT   EFFORTS. 

sufficiently  important,  to  demand  the  efforto 
It  is  the  salvation  of  a  soulj — a  soul  of 
more  value  than  ten  thousand  worlds  like 
this!  It  is  an  object  of  such  importance, 
that  it  brought  the  Son  of  God  from  Heav- 
en, for  its  redemption, — for  which,  he  sub- 
jected himself  to  a  life  of  poverty,  re- 
proach, and  toil, — to  the  agony,  and  bloody 
sweat  of  Gethsemane; — and  the  untold, 
unutterable  sufferings  of  Calvary,  which 
threw  a  pall  of  mourning  over  the  face  of 
day,  and  convulsed  the  deep  foundations 
of  the  trembling  earth, 

"  When  God,  the  mighty  Maker  died, 
For  man— the  creature's  sinl" 

Is  there  not  an  importance  attached  to  a 
soul,  the  redemption  of  which,  has  cost  so 
much? 

But  look  at  the  benevolent  feelings  of 
Heaven.  Not  a  single  sinner  on  the  foot- 
stool is  brought  to  lay  down  the  weapons 
of  his  rebellion,  however  poor,  or  degraded, 
or  guilty  he  may  be,  but  another  hymn  of 


ON  WHOM  RESTS  THE  OBLIGATION.       115 

praise,  is  chanted  in  immortal  strains, — and 
a  deeper,  and  more  rapturous  tide  of  joy 
spreads  tiirough  all  the  heavenly  world, 
than  is  felt,  for  the  simple  continuance  in 
holiness,  of  ninety  and  nine,  who  have  nev- 
er sinned,  and  who  need  no  repentance! 
I  ask  then,  whether,  by  attempting  to  lead 
sinners  to  repentance,  you  are  not  willing 
to  furnish  fresh  cause  for  rejoicing,  among 
the  angels,  and  the  redeemed  around  the 
throne  of  God?  Will  you  not  engage  in  a 
work  which  enlists  all  the  sympathies  of 
of  Heaven  in  its  favor? 

But  from  what  is  a  soul  saved,  that  is 
converted  to  God?  I  answer  in  one  word, 
from  eternal  suffering,  and  eternal  sinning. 

In  the  first,  is  included,  all  that  indigna- 
tion and  wrath,  tribulation  and  anguish, 
which  God  has  threatened  to  pour  out  upon 
all  the  finally  incorrigible,  through  the 
endless  duration  of  their  future  existence. 
In  the  second,  viz; — eternally  sinning, — 
there  is  something  truly  appalling!  When 
viewed  in  its   proper  light,  a  single  sin, 


116  BENEVOLENT   EFFORTS. 

against  the  God  of  the  universe,  has  a 
moral  turpitude,  and  a  desert  of  ill,  which 
none  but  God  can  fully,  and  properly  esti- 
mate. But  the  enormity  is  fearfully  in- 
creased, by  the  multiplied  offences  of  years, 
by  vi^hich,  the  sinner  is  emphatically  said 
to  "  TREASURE  DP  Wrath  against  the  day  of 
wrath."  But  even  this  course  of  sin  is 
sometimes  broken  off,  by  repentance,  and 
faith;  and  then  the  scene  changes  for  a 
happy  eternity.  But  there  is  no  breaking 
off  from  sin  in  eternity; — he  that  at  death 
is  filthy,  will  forever  remain  filthy.  The 
restraints  of  God's  providence  and  grace 
will,  then,  all  be  withdrawn,  and  rebellion, 
— eternal  rebellion  will  enlist  the  obstinate 
unyielding  energies  of  every  unreclaimed 
sinner  forever.  To  convert  a  sinner, 
therefore,  you  not  only  rescue  him  from 
eternal  suffering,  but  you  save  him  from  a 
course  of  eternal  rebellion  against  the  God 
of  the  universe.  Let  him  go  on  a  little 
longer,  and,  by  the  abandonment  of  God, 
he  will  be  forever  fixed  in  that  rebellion. 


ON  WHOM  RESTS  THE  OBLIGATION.       117 

Reader,  can  you  want  inducements  to  put 
forth  your  immediate,  and  unceasing  efforts, 
to  convert  sinners  around  you,  from  the 
error  of  their  ways,  and  lead  them  to  make 
their  peace  with  God?  What  must  be 
thought  of  your  benevolence,  your  human- 
ity,— nay,  rather  your  destitution  of  all  the 
best  feelings  of  our  nature,  if  you  will  put 
forth  no  effort  for  this  object?  I  put  it  to 
your  conscience,  my  dear  friend,  what 
ought  you  to  do?  Are  you  not  bound  to 
love  your  neighbor  as  yourself?  And  could 
you  feel  grateful,  if  a  fellow  creature, 
knowing  your  condition  of  exposure  to  the 
wrath  of  God,  and,  to  be  an  eternal  enemy 
to,  and  rebel  against  Him,  would  not  raise 
a  warning  voice,  to  arouse  you,  fiom  your 
lethargy,  and  urge  you  to  make  your  es- 
cape? What  then  is  your  duty,  on  this 
subject? 

Do  you  say,  that  if  you  were  a  Christian, 
you  would  not  hesitate  to  enter  into  this 
work  with  all  your  might,  but,  that  you 
cannot  do  it  noK? — that  you  are  an  impeni- 


118  BENEVOLENT    EFFORTS. 

tent  sinner  yourself,  and  that  this  excuses 
you?  No,  reader,  it  is  no  justification,  no 
excuse.  Is  the  fact,  that  you  do  not  love 
God,  and  have  not  repented  of  your  sins,  a 
justification  for  not  doing  good  to  your  fel- 
low creatures?  Can  you  make  one  sin,  a 
justification  of  another?  Or,  will  you  say, 
it  is  no  sin  in  you,  not  to  raise  your  warn- 
ing voice  to  prevent  your  fellow  creatures 
from  going  down  to  hell?  If  a  soul  per- 
ishes through  your  refusal  to  do  your  duty, 
you  will  not  wish  to  meet  that  soul  at  the 
judgment  seat  of  Christ!  You  will  not 
wish  to  hear  what  he  will  say  of  you 
through  eternity! 

But  you  ask,  '  shall  I  go,  while  I  remain 
impenitent,  and  try  to  persuade  others  to  re- 
pent?' Your  duty,  in  regard  to  this,  is  pre- 
cisely the  same,  that  it  is  in  relation  to 
prayer.  It  is  your  duty  to  pray  now;  but  to 
pray  with  penitence  for  sin,  and  love  to  God. 
Nothing  can  justify  you  for  neglecting  the 
duty  a  single  hour.  It  is  just  so,  in  relation 
to  the  other  subject.     Set  about  the  work  of 


ON  WHOM  RESTS  THE  OBLIGATION.      119 

bringing  others  to  Christ,  in  the  very  ea;- 
ercise  of  penitence  for  your  own  sins,  and 
love,  to  God's  character.  You  have  no 
right  to  defer  that  work  for  this;  or  this 
work  for  that.  They  ought  both  to  be 
done;  and  done  now.  And  God  will  not 
excuse  you,  if  you  refuse  to  do  either.  Let 
me  repeat  the  statement  of  the  truth;  every 
sinner,  now  impenitent,  is  under  the  most 
solemn  obligation  to  do  all  in  his  power,  to 
convert  the  sinners  around  him,  and  to 
convert  the  world.  This  is  not  only  the 
duty  of  those  who  are  Christians,  but  of 
those  who  are  not  Christians, — and  they, 
as  well  as  Christians,  are  answerable  to 
God  for  every  soul  that  perishes  through 
their  unfaithfulness.  Whether,  then,  dear 
reader,  you  are  penitent  or  impenitent, 
God  calls  upon  you,  to  enter  with  right  feel- 
ings into  the  work  of  persuading  sinners  to 
become  reconciled  to  God,  with  all  the  ener- 
gies of  your  soul;  and  a  responsibility  rests 
upon  you,  which  you  cannot  shake  off.  Will 
you  come  up.  then,  to  the  point  of  duty? 


120  BENEVOLENT    EFFORTS. 

You  are  familiar  with  the  prayer  of  Di- 
ves in  hell,  that  "  Lazarus  might  be  sent  to 
warn  his  brethren,  of  their  danger," — as 
well,  as  with  the  reason  he  assigned,  "  lest 
they  also  come  into  this  place  of  tor- 
ment." Now,  I  have  no  idea,  that  this  re- 
quest was  prompted  by  any  feelings  of  be- 
nevolence, for  such  feelings  have  no  exis- 
tence there.  But  the  simple  truth,  un- 
doubtedly is,  that  having  himself  exerted 
a  powerful  influence  upon  his  brethren,  •  to 
render  them  regardless  of  their  spiritual 
interests,  and  of  their  future  prospects,  he 
knew,  that  their  coming  into  the  same 
place  of  torment,  to  be  the  companions  of 
his  sufferings,  would  only  increase  Ms 
Avretchedness  to  a  still  more  insupportable 
degree.  From  a  merely  selfish  considera- 
tion, therefore,  he  might  make  the  request. 
He  had  occasion  to  dread  their  companion- 
ship in  hell,  if  by  his  own  influence  he  had 
contributed  to  prepare  them  for  itj  or  had 
not  discharged  his  duty,  in  warning  them 
to  avoid  it.     Supposing,  then,  dear  reader, 


ON  WHOM  RESTS  THE  OBLIGATION.       121 

what  I  hope,  and  trust  is  not  the  fact,  that 
you,  not  only,  are  not  a  Christian,  but  have 
deliberately  made  up  your  mind  never  to 
attend  to  the  subject,  but  to  neglect  your 
immortal  interests,  and  go  down  to  perdi- 
tion, as  you  are;  even  on  such  a  supposi- 
tion, would  you  not;  from  a  regard, — I  will 
not  say  to  your  own  peace  in  hell! — but,  to 
the  lessening  of  your  eternal  wretchedness, 
labor  to  prevent  sinners  from  going  to  the 
same  place  of  suffering  and  woe?  The 
example  of  every  sinner  who  remains  im- 
penitent, is  encouraging  others  in  the  same 
course,  so  that  it  will,  with  truth,  be  finally 
said  of  each,  "  That  man  perished  not 
alone  in  his  iniquity."  The  only  way  for 
you  to  counteract  this  influence,  if  you 
determine  not  to  turn  to  God  yourself,  is, 
to  urge  them  to  act  with  more  wisdom, 
and  repent,  before  it  be  forever  too  late! 
From  hell,  you  can  never  make  your  voice 
heard,  by  those  you  have  left  behind  you; 
nor  will  any  messenger  be  sent  back,  at 
your  request,  to  warn  your  companions  in 


122  BENEVOLENT   EFFORTS. 

sin.  While,  therefore,  you  are  in  life, 
though  you  have  already  entered  within 
the  eddying  whirl  of  that  vortex,  that  will 
soon  engulph  you,  raise  your  warning 
voice,  and  cry  to  those  approaching  it, 
stand  off!  stand  off!!  if  you  would  not 
go  down,  with  me,  to  the  woes  of  the  sec- 
ond death! 

But  let  me  not  be  understood  to  urge  this 
duty  upon  those  who  have  not  formed  this 
desperate  resolution,  because  of  yourself, 
you  can  convert  a  single  sinner.  The 
planting  of  Paul,  and  watering  of  ApoUos, 
will  be  in  vain,  without  the  blessing  of 
God.  He,  and  He  only,  can  give  the  in- 
crease. But  how  does  he  give  it; — with 
the  planting  of  Paul,  and  watering  of 
Apollos?  or,  without  them?  Because  you 
cannot  make  a  blade  of  grain  to  grow, 
would  you  refuse  to  plough  and  sow?  "  In 
the  morning  sow  thy  seed,  and  in  the  eve- 
ning withhold  not  thine  hand,  for  thou 
knowest  not,  whether  shall  prosper,  either 
this,  or  that;  or  whether  both  shall  be  alike 


ON  WHOM  RESTS  THE  OBLIGATION.       123 

good."  This  is  all  the  encouragement  which 
the  farmer  has,  or  can  have;  he  cannot 
make  a  single  kernel  of  grain  grow, — for 
this,  he  is  entirely  dependent  on  God. 
And  he  does  not  know  whether  God  will 
make  this,  or  that  kernel  grow;  or  whether 
he  will  not  make  them  both  grow; — hence, 
the  necessity,  and  encouragement  too,  not 
only  of  sowing,  but  of  being  diligent;  of 
beginning  early,  and  working  late;  because 
he  "knows  not  whether  shall  prosper,  ei- 
ther this,  or  that:  or  whether  both  may  not 
be  alike  good."  And  this  is  all  the  encour- 
agement, dear  reader,  which  you  need,  to 
enlist  all  your  energies  and  efforts,  to  secure 
the  conversion,  and  salvation  of  souls. 
You  know  not  whether  God  will  bless  this 
effort,  or  that;  or  whether  he  may  not  bless 
them  both.  With  such  encouragement, 
surely,  you  will  not  hesitate,  if  you  have  a 
particle  of  the  spirit  of  Christ;  or  the  be- 
nevolence of  the  gospel.  You  recollect 
that  as  soon  as  Andrew  had  become  ac- 
quainted with  Christ,  his  first  solicitude  was 


124  BENEVOLENT   EFFORTS. 

to  make  Simon,  also,  acquainted  with  him; 
"he  first  findeth  his  own  brother  Simon, 
and  saith  unto  him,  we  have  found  the 
Messiah."  So  likewise,  Philip,  as  soon  as 
he  was  called  to  follow  Christ,  "  findeth 
Nathaniel,"  and  was  instrumental  in  bring- 
ing him  acquainted  with  Christ.  The 
same  trait  is  also  visible  in  the  history  of 
the  woman  of  Samaria.  As  soon  as  she 
had  her  heart  brought  undei  the  renewing, 
sanctifying  influences  of  the  Holy  Spirit, 
she  left  the  well,  water-pot  and  all,  and 
hastened  to  the  city,  with  the  message, 
"Come,  see  a  man  that  told  me  all  the 
things  that  ever  I  did:  is  not  this  the 
Christ?"  And  she  persuaded  the  whole 
city  to  come  out,  and  become  acquainted 
with  the  Savior  of  sinners.  Now  this  was 
acting  out  the  very  spirit  of  the  gospel, — 
the  spirit  that  will  exist,  wherever  genuine 
religion  takes  possession  of  the  heart.  It 
seeks  to  bring  others  into  the  same  king- 
dom, to  become  acquainted  with  the  same 
Savior,  and  travel  the  same  road  towards 


ON  WHOM  RESTS  THE  OBLIGATION.       125 

Heaven.  Their  desire,  and  prayer  is,  that 
Christ  may  be  formed  in  them,  the  hope  of 
glory.  Now,  reader,  will  you  labor  for  this? 
He  that  converteth  a  sinner  from  the  error 
of  his  way,  shall  save  a  soul  from  death; — 
a  soul  of  more  value  than  a  thousand 
worlds  like  this.  Is  not  this  an  object 
worth  laboring  to  accomplish?  It  will  hon- 
or Christ; — will  glorify  God,  and  roll  a 
wave  of  the  purest  joy,  over  all  the  heav- 
enly world.  Do  you  ask  what  you  can  do? 
You  can  converse  with  those  who  are  out 
of  Christ,  in  your  family, — and  in  your 
neighborhood.  You  can  place  in  the  hands 
of  others,  some  tract,  or  religious  book, 
that  is  adapted  to  lead  them  to  think  on 
their  ways,  and  urge  them  to  the  Savior. 
You  can  pray  with,  and  for  them,  and 
preach  to  their  hearts  and  consciences,  by 
a  holy,  exemplary  life;  and  they  will  feel 
it. 

Labor  not  to  make  them  Presbyterians, 
or  Episcopalians,  or  Baptists,  or  Methodists; 
but  to  make  them  Christians,  the  sincere 


126  BENEVOLENT    EFFORTS. 

followers  of  the  meek  and  lowly  Jesus. 
Do  not  throw  off  the  responsibility  upon 
your  minister,  or  elders,  or  deacons,  or 
upon  the  Church  itself.  To  their  own 
Master  they  stand  or  fall.  But  enter  into 
the  work  yourself j  without  waiting  for 
others.  And  discharge  your  duty  with  as 
much  fidelity,  as  if  you  were  the  only  one 
on  earth,  to  take  the  part  of  God,  and  urge 
sinners  to  become  reconciled  to  him.  Do 
this,  yourself,  and  you  will  take  the  most 
effectual  method  to  arouse  the  attention  of 
other  Christians  to  the  subject;  and  you 
may  be  instrumental  in  the  conversion  and 
salvation  of  some  precious  souls.  Begin 
the  work  in  earnest, — with  faith  and  prayer. 
Hold  up  to  your  view  the  condition  of  sin- 
ners, just  as  the  Bible  represents  it,  under 
the  wrath  and  curse  of  God,  and  momently 
exposed  to  sink  down  to  an  endless  perdi- 
tion; and  can  you, — will  you,  refuse  to 
raise  your  warning  voice,  and  urge  them  to 
escape  the  wrath  to  come?  And  while  you 
do  this,  feel  that  you  will  agonise  in  prayer 


THE   CONVERSION    OF   THE    WORLD.      127 

for  the  blessing  of  God  upon  your  labors, 
until  death,  or  the  blessing  comes.  Should 
you  begin  thus,  and  labor  thus,  it  might 
be  the  commencement  of  the  outpouring 
of  God's  Spirit,  and  of  a  great  ingathering 
of  souls  into  the  kingdom  of  God.  If  you 
fail,  or  refuse  to  do  this,  such  an  event  may 
not  take  place.  A  tremendous  responsibil- 
ity then  may  rest  upon  you,  which  might 
well  make  an  angel  tremble.  O,  then,  let 
me  ask  you,  in  God's  presence,  and  in  God's 
name,  will  you  discharge  your  duty? 


THE   CONVERSION    OF   THE   WORLD. 

But  I  would  not  have  you  confine  your 
sympathy,  or  efforts,  to  the  objects  of  in- 
terest, immediately  around  you.  There  is 
a  world  lying  in  wickedness,  under  the 
curse  of  God,  that  must  be  converted  thro' 
the  instrumentality  of  human  effort.  And 
every  friend  of  Jesus  Christ  is  called  upon, 
by  a  voice  that  cannot  be  disregarded,  with 
impunity,  to  enter  into  this  work.     And 


128  BENEVOLENT    EFFORTS. 

there  can  be  no  neutrality  in  this  concern. 
"  He  that  is  not  with  me,  is  against  me," 
is  the  thrilling  declaration  of  the  Son  of 
God,  himself.  The  soldier  who  refuses  to 
march,  when  the  order  is  given,  is  guilty 
of  insubordination;  and  it  may  be  under 
such  circumstances,  as  to  be  construed  into 
treachery  to  the  cause,  in  which  he  is  en- 
listed. Such  soldiers,  Jesus  Christ  will 
not  own  here,  or  hereafter.  "  Onward,"  is 
the  word  of  command.  "  Onward,"  must 
be  their  motto.  The  marshalled  hosts  of 
God's  elect,  must  put  forth  one  stronger, 
mightier,  holier,  and  more  undying  effort 
than  has  ever  yet  been  made,  before  the 
god  of  this  world  will  abdicate  his  throne, 
and  quit  his  usurped  dominions.  Are  you 
prepared,  then,  as  one,  to  make  the  onset, 
and  stand  your  ground,  until  a  voice  from 
Heaven,  shall  bid  you,  "  come  up  higher?" 
I  have  urged  you  to  commence  your  ef- 
fort in  the  cause  of  benevolence,  by  labor- 
ing for  the  conversion  of  souls  around  you; 
because  the  feeling  that  will  lead  to  it,  is 


THE   CONVERSION   OF   THE   WORLD.       129 

the  feeling  that  is  needed  in  efforts  for  the 
conversion  of  the  world.  I  know  not  how 
it  is  possible  to  feel  right,  in  relation  to  the 
salvation  of  the  heathen,  when  no  interest 
is  felt,  and  no  efforts  are  made,  for  the  con- 
version of  those  around  us,  who  are  hast- 
ening to  perdition,  with  a  hundred,  nay,  a 
thousand  fold  more  guilt,  than  the  millions 
who  have  never  heard  of  a  Savior.  Hence, 
when  the  work  of  God  is  revived,  the  eye 
of  the  Christian  affects  his  heart, — what 
he  sees  around  him,  of  the  rebellion,  stu- 
pidity, and  danger  of  the  ungodly,  leads 
him  to  put  forth  his  sympathy  and  efforts 
for  their  salvation;  and  then  he  is  prepared 
to  feel,  and  to  act,  for  the  salvation  of  a 
world.  While,  therefore,  you  ought  to  be- 
gin at  home,  in  the  manner  already  urged; 
let  me  say,  do  not  stop  there, — if  you 
do,  you  stop  short  of  discharging  your 
duty.  The  millions,  perishing,  in  all  the 
guilt,  and  wretchedness  of  Paganism  are 
calling  loudly  for  your  sympathy,  efforts, 
and  prayers.    And  there  is  an  iirgency  in 


130  BENEVOLENT    EFFORTS. 

the  case.  In  thirty  years,  one  whole  gen- 
eration of  600,000,000  of  Pagan  souls  will 
have  gone  into  eternity;  this  would  amount 
to  an  average  of  20,000,000,  in  a  year;  and 
more  than  1,600,000  from  one  monthly  con- 
cert to  another!  O,  is  this  alarming  fact, 
pondered  by  those  who  statedly,  or  occa- 
sionly  attend  that  deeply  interesting  meet- 
ing? If  it  were,  could  they  feel  satisfied 
in  doing  no  more  to  rescue  them  from  going 
down  to  death?  What  fields  are  opening, 
— what  calls  for  help,  are  soundmg  in  the 
ears  of  the  Christian  church.  O,  shall  not 
the  Bread  of  Life  be  sent  to  the  millions 
that  are  perishing?  China  which  contains 
a  population  of  more  than  300,000,000,  is 
now  perfectly  accessible  by  means  of  Bibles 
and  Tracts.  Why  should  not  truth  be  pour- 
ed in  upon  the  thick  darkness  that  has  so  long 
brooded  over  that  empire  of  sin?  why, — 
when  they  are  a  reading  people,  and 
are  so  eager  to  become  acquainted  with  the 
Christian  Scriptures,  and  Christian  truth? 
And  you,  reader,  may  reach  them  ihere^ — 


THE   CONVERSION    OF   THE    WORLD.       131 

if  you  do  not  go  in  person,  you  may  be  in- 
strumental in  communicating  to  them,  the 
knowledge  of  eternal  life,  and  of  prepar- 
ing them  for  Heaven.  But  China  is  not 
the  only  portion  of  the  world  that  is  calling 
for  the  Bread  of  Life, — there  are  millions 
in  Europe,  Asia,  Africa,  in  our  own  coun- 
try, and  in  the  Islands  of  the  Sea,  that  must 
perish  in  the  darkness  of  heathenism,  un- 
less saved,  through  the  instrumentality  of 
Christian  effort,  by  the  gospel  of  Jesus 
Christ. 

Dear  reader,  have  you  time,  talents,  prop- 
erty, or  influence?  Use  them,  as  you  will 
wish  you  had,  when  you  come  to  stand  at 
the  judgment  seat.  What  will  they  all  be 
worth  to  you,  when  the  world  is  on  fire, 
and  the  elements  are  melting  with  fervent 
heat?  Balance  it  all  against  a  soul  that 
might  have  been  saved,  had  you  been  faith- 
ful to  your  Savior,  but  is  now  lost,  lost  for- 
ever! What,  dear  reader,  will  Christ  think 
of  you,  if  you  stand  idle  now?  What  will 
angels — O,  what  will  lost  heathen  think  of 


132  BENEVOLENT   EFFORTS. 

you  at  the  day  of  judgment  if  you  suffer 
them  to  perish  in  ignorance  of  the  provis- 
ions of  mercy?  And  O,  what  will  you  then 
think  of  yourself?  Would  you  not  want 
to  find  some  corner  of  the  universe,  where 
you  could  hide  away  from  every  eye,  and 
weep  over  the  guilt  of  your  unfaithfulness, 
before  you  would  feel  ready  to  commence 
your  everlasting  song?  O,  act,  with  your 
eye  on  those  affecting  scenes,  and  be  an 

ACTIVE,  CONSISTENT,  BiBLE  CHRISTIAN;  AND 
LET    ALL    DO    IT, — AND     EARTH    WOULD     KEEP 

ONE  Grand  Jubilee  of  praise  to  God. — 
Will  you  do  it?  WILL  YOU  DO  IT, 
NOW?  Farewell. 


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UC  SOUTHERN  REGIONAL  LIBRARY  FACILITY 


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